Parva 06 124

SECTION CXXIV

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

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

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

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

The End of Bhishma Parva

FOOTNOTES

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

2. Some texts have Duddharsham for Durddharshas.

3. Literally, "gives heat".

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

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

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

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

8. Literally, "confiding."

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

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

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

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

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

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

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

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

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

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

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

20. Vide note ante.

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

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

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

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

25. Mahabhuta is swelling greatly.

26. Parena is explained by Nilakantha as atisayena.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

100. Machines, perhaps catapults.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

130. The word is atatayinas.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

168. He is the Supreme Soul or Being.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

184. Taking means taking anything with the hands.

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

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

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

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

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

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

191. Renouncer and devotee Sannyasin and Yogin.

192. Which spring from desire.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

227. Prayatatmanas is explained as Suddhachittasya.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

268. Mr. Davies misunderstands the grammatical connection of the words in
the second line of this verse. K. T. Telang, following Sreedhara, says,
the word should be rendered "approver."

269. What is heard, i.e., the Srutis or the sacred doctrines.

270. Destroying self by self is to be deprived of true knowledge.

271. Sarvatra in the second line is explained by Sreedhara as "in every
body, superior and inferior." Grammatically it may mean also, "in every
part of the body." Such a theory, however, of the seat of the soul would
be contrary to all Hindu ideas.

272. Bhuta-Prakriti-moksha is explained by both Sankara and Sreedhara as
moksha or deliverance from the prakriti (nature) of bhutas' or entities.
It is true knowledge that effects such deliverance. Mr. Davies renders it
"deliverance of beings from Nature." This is evidently incorrect.
"Beings" is not synonymous with self or soul.

273. Itas is explained by Sreedhara as "from the fetters of this body."

274. Sreedhara makes mahat an adjective of yoni; Sankara makes it an
adjective of Brahma. K. T. Telang follows Sankara.

275. Happiness and knowledge are attributes of the mind, not of the soul.
Hence, when attached to the soul, they are as fetters from which the soul
should be freed.

276. Deha samudbhava is explained by the commentators as having their
"samudbhava or parinama in deha." It is an instance of the vahuvrihi
compound.

277. Light, activity, and delusion are the three qualities as indicated
by their effects.

278. Pratishtha is explained by Sankara as "something on which another
(here Brahma) stays or rests." Sreedhara explains it as Pratima. Telang
following Sreedhara, renders it "embodiment;" Mr. Davies, as "seat."
Amritasya and Avyayasya are taken separately by the commentators.

279. The 'Aswattha' is the sacred Indian fig tree, here emblematical of
the course of worldly life. Its roots are above; those roots are the
Supreme Being. Its branches are below, these being the inferior deities.
Its leaves are the sacred hymns of the Vedas, i.e., as leaves keep the
tree alive and even conduce to its fruits, so the Vedas support this tree
and lead to salvation.

280. Upwards and downwards i.e., from the highest to the lowest of
created things. Enlarged by the qualities, i.e., the qualities appearing
as the body, the senses, etc. The sprouts are the objects of sense, being
attached to the senses themselves as sprouts to branches. The roots
extending downwards are the desires for diverse enjoyments. Thus Telang,
following the commentators.

281. Joined to the qualities, i.e., perceiving objects of sense or
experiencing pleasure and pain.

282. "Atmani" in the first line is "in the body" as explained by
Sreedhara and others: "in the understanding" as explained by Sankara. It
seems, however, to be used in the general senses of "themselves", without
particular reference to either body or understanding. An Akritatman is
one whose soul is not made or formed; generally, "a person of unsubdued
passions."

283. There can be no question that Soma here means the moon and not the
Soma juice quaffed in sacrifices, or sap. It is the moon that supports,
nourishes all herbs and numerous passages may be quoted from Hindu sacred
literature to show this. Mr. Davies, therefore, clearly errs in rendering
Soma as "the savoury juice."

284. The four kinds of food are: that which is masticated, that which is
sucked, that which is licked, and that which is drunk.

285. Apohanam is loss or removal. It is a well-known word and its
application here is very natural. I am memory and knowledge (to those
that use them for virtuous acts). I am the loss of these faculties (to
those that engage in unrighteous acts). Mr. Davies erroneously renders it
as "The power of reason."

286. Kutashtha is rendered by K. T. Telang as "the unconcerned one", by
Mr. Davies as "the lord on high." I incline to the scholiasts who explain
it as "the uniform or the unchangeable one."

287. Sarvabhavena is explained by Sankara by Sarvatma-chintaya (thinking
Me to be the soul of everything). Sreedhara explains it as
Sarvaprakarena. Why may it not mean "with the whole soul" or "with excess
of love."

288. I adopt Sankara's explanation of the last compound of the first line
of this sloka, Sreedhara explains it differently.

289. Prabritti I render "inclination" and Nivritti as "disinclination."
The inclination is, as all the commentators explain, towards righteous
actions, and the disinclination,--consequently, is about all unrighteous
actions. K. T. Telang renders these words as "action" and "inaction". Mr.
Davies, following the French version of Burnouf, takes them to mean "the
creation and its end."

290. Sankara seems to connect the genitive Jagatas with achitas Sreedhara
connects it (which is natural) with Kshayaya, which I accept.

291. 'That' evidently refers to sacrifice, penance, and gift, in the
clause before. The commentators, however, suggest that it may, besides,
refer to Brahma. I am myself not sure that it does not refer to Brahma.

292. 'What the author wishes to lay down in these verses is that the
words OM, TAT, and SAT, have each their respective uses. When used as
directed here, such use cures the defects of the respective actions to
which they are applied, it being understood that all three denote Brahma.

293. Sanyasa I render Renunciation. K. T. Telang does the same. Mr.
Davies renders it "abstention." So 'Tyaga' I render "abandonment." Mr.
Davies renders it "renunciation." What the two words, however, mean is
explained fully in the verses that follow.

294. Both Sankara and Sreedhara explain the second line consisting of two
propositions, the connecting verb bhavet being understood.

295. I have used "when" for "whatever" to make the sentence grammatical.

296. Davies, giving the sense correctly, does not follow the true order
of the subject and the predicate. Following Lassen, he renders kusala and
akusala as "prosperous" and "unprosperous;" for medhabi K. T. Telang has
rendered "talented" which has not the sanction of good usage.

297. That is, as Sreedhara explains, one who hath renounced the fruit of
actions.

298. Kritante Sankara takes it as an adjective of Sankhye and thinks that
the reference is to the Vedanta. Sreedhara also seems to be of the same
opinion.

299. The substratum is the body. The agent is the person that thinks
himself to be the actor. The organs are those of perception etc. The
efforts are the actions of the vital winds--Prana, etc. The deities are
those that preside over the eye and the other senses. The deities have no
place in Kapila's system. Hence, if it is not the Vedanta, some system
materially based upon Kapila's and recognising the interference of the
deities, seems to be indicated. Atra is explained by Sreedhara as
equivalent to "among" or "with these." I think, however, it means, "are
here", i.e., are enumerated here, or, in this connection.

300. Hath no feeling of egoism, i.e., doth not regard himself as the
doer, Sullied, i.e., by the taint of desire of fruit.

301. Mr. Davies, I think, is right in rendering Samgrahas as
"complement." K. T. Telang renders it as equivalent to "in brief."

302. In the enunciation of qualities i.e., in the Sankhya system.

303. Full of affections, i.e., for children, etc., as Sreedhara.

304. Prakrita which I have rendered "without discernment" following
Sreedhara, may be, as Mr. Davies renders it, but "malicious."

305. Mr. Davies makes "unswerving" an adjective of 'devotion.' This is
wrong, for Avyabhicharinya (unswerving) is a feminine instrumental, and
must qualify Dhritya.

306. Atma-budhi-prasadajam. K. T. Telang, following an alternative
explanation offered by Sankara, renders it "clear knowledge of the self."
Mr. Davies renders the "serenity of one's own mind." I follow Sreedhara.

307. Asamsayas is the reading that occurs in every text, and not
Asamsayam. Mr. Davies, therefore, is incorrect in rendering it
"doubtless" and making it an adverb qualifying "come to me."

308. Bhuti is explained by Sreedhara as gradual abhivridhhi, i.e., growth
or greatness. Niti is explained as Nyaya or justice.

309. Varayudham is according to Nilakantha, the excellent bow. Yena in
verse 8 is equivalent to Yatra.

310. What Bhishma says is this: I am bound by the Kauravas and,
therefore, I am not a free agent. Obliged I am to battle against you. Yet
I am saying, "What do you ask of me?" as if I could really give you what
you might ask. My words, therefore, are without meaning, or vain, like
those of a eunuch. Klivavat is explained by Nilakantha as Kataravat. Even
in that case, the sense would be the same.

311. The Bengal reading is evidently incorrect. The Bombay text reads
Raja for Vacoa.

312. Nilakantha thinks that vigatakalmashas refers to Drona; the meaning
he suggests is "Tell me with pure heart etc., etc.," I think Nilakantha
is not right.

313. The sense of the first line is that because I am bound by the
Kauravas with their wealth, therefore, I am obliged to make this
reservation in the matter of granting you your wishes. That reservation
really nullifies my promise.

314. Paran is explained by Nilakantha as "superior" qualifying Ripun.

315. Vritosmi is the reading of the Bengal texts, better than Vaddhosmi
of the Bombay edition, and bhristomi of the Burdwan text. Salya was not
bound to the Kauravas like Bhishma or Drona or Kripa by pensions, but
gratified by the reception granted to him by Duryodhana in secret, he,
generously agreed to aid the latter even against his own sister's sons
and their step-brothers.

316. For Puskalan the Bombay text reads Pushkaran which means a kind of
drum.

317. For rajan in the Bengal texts, in the first line of the 5th verse,
the Bombay text reads hyasan which I adopt.

318. Maha samucchrave is explained by Nilakantha as Mahasamprahare.

319. Literally, "showing himself in an awful form."

320. Subhadra's son Abhimanyu.

321. These fences were made of iguana skins and cased the hands of the
bowmen up to a few inches of the elbow-joint.

322. Nimitta is explained by Nilakantha as the mark of object aimed at.
Drona was the preceptor in arms of almost all the Bharata princes.

323. With two Bhallas Abhimanyu cut off his adversary's standard; with
one, one of the protectors of his car-wheels: and with another, his
charioteer. Thus Nilakantha. A Parshni is altogether a different person
from a Sarathi. Hence Nilakantha is assuredly right.

324. 'Angaraka' is the planet Mars, and 'Sukra' i.e. Venus.

325. Prativindhya was Yudhishthira's son by Draupadi.

326. Maghavat is Indra, the chief of the celestials.

327. The word used in the original is Viparitam lit. contrary. The sense
seems to be that car men fought on foot, cavalry soldiers on elephants,
warriors on elephants from horseback, &c. The very character of the
forces was altered.

328. i.e., though repulsed, these frequently rallied, and occupied the
same ground as before.

329. The last half of the 7th with the 8th forms one sentence. It is
certainly pleonastic. Ranavaranais of the Bengal texts is preferable to
the Bombay reading Varavaranais. Toranas are the wooden edifices placed
on the backs of elephants for the protection and comfort of the riders.
These are called in India Hawdas.

330. Many of the Bengal texts read Avinitas. The correct reading, as in
the Bombay text, is Abhinitas. Aprabhinna is literally "unrent," i.e.
with the temporal juice not trickling down. This juice emanates from
several parts of the elephant's body when the season of rut comes. To
avoid a cumbrous periphrasis, which again would be unintelligible to the
European reader, I have given the sense only.

331. For the Bengal reading 'Mahaprajna' the Bombay text reads
'Mahaprasas.'

332. Rathat and not Rathan is the reading that I adopt.

333. The Bengal reading 'narvarakshaye' seems to be better than
'Mahavirakshaye' of the Bombay text.

334. Talaketu is lit. Palmyra-bannered. Without using such compounds, the
'brevity' of the sentences cannot be maintained.

335. Karshni is Krishna's or Arjuna's son Abhimanyu. Arjuna was sometimes
called Krishna.

336. Laghavamargasya is a mis-reading for Laghavamargastham'; then again
chapi is incorrect, the correct reading chapam as in the Bombay text.

337. The Bengal reading is 'Suaris Vritascha Sainyena'. The Bombay
reading (which I do not adopt) is 'Vritastu Sarva Sainyena.'

338. Nine slokas and a half, from the second half of the 43rd verse to
the 52nd verse (as above), are omitted in the Bengal texts. These,
however, occur subsequently in section 46 following. The fact is, the
whole of the passage in this section and the 116 verses in the following
section, and the first 24 verses in the section 49, are regarded as an
interpolation. In those sections of the Udyoga Parvam where the Rathas
and the Atirathas, &c, are counted by Bhishma, no mention is made of any
warrior of the name of Sweta. The Burdwan Pundits omit these passages
altogether. I myself believe them to be an interpolation. Occurring,
however, as it does in both the Bengal and the Bombay texts, I cannot
omit in the English version.

339. The Bombay text reads 'Yavana nihatam,' which is better.

340. I adopt the Bombay reading of the 22nd verse.

341. 'Swayam' in some of the Bengal texts is a misprint for 'Kshayam'.

342. Chakrapani is Vishnu armed with the discus.

343. For 'Yuthan' which gives no meaning, I read 'Yodhas'. The Bengal
reading 'muktvagnimiva daruna' is better than the Bombay reading 'muktam
ripumishu darunam.'

344. The Bombay reading 'jivitam dustyajam' is better than the Bengal
reading 'jivam taduttham', if it has any meaning.

345. In the first line of 71st verse, the word is not 'Laghu' but
'alaghu', the initial 'a' being only silent according to the rule of
Sandhi. Though omitted in the Bengal texts, it occurs in the Bombay
edition.

346. 'Ghoram', 'ugram', 'mahabhayam', are pleonastic.

347. In the first line of 87 for Maheswara (meaning Siva) the Bombay text
reads Dhaneswara (meaning Kuvera, the lord of treasures). For also
'Bhimainipatitiya' in the second line the Bombay text reads 'Bhishma
inipainya'.

348. The transgression of which Dhritarashtra alludes is the slaughter by
Bhishma from his car, of Sweta who was then a combatant on foot. Or, it
may be the very slaughter of Sweta, who was dear to the Pandavas and
which act would, the king thought, provoke them more.

349. Verses 4 to 7 are exceedingly difficult. I am not sure that I have
understood them correctly. They are of the nature of Vyasakutas, i.e.,
deliberate obscurities for puzzling Ganesa, who acted as the scribe, for
enabling Vyasa to gain time for compositions. In verse 4 'Pitus' means
uncle's and not father's; so also 'durga decam' in verse 6 means
entanglements, like Duryodhana's hostility with the Gandharvas on the
occasion of the tale of cattle. In verse 7 of the Bengal reading is
Yudhishthiram bhaktya. The Bombay reading which I adopt, is Yudhishthire
bhaktas. In 8, the purushadhamas are Sakuni and Karna. &c.

350. As both operations are useless, so are these your regrets.

351. The sense is that Arjuna representing one force, and Bhishma
another, the two forces seemed to mingle, into one another, like one bolt
of heaven against another, as one may say.

352. Aplavas and Alpave are both correct.

353. In the first line of the 14th verse Aviseshana seems to be
incorrect. The Bombay text reads Avaseshena which I adopt.

354. The correct reading is Vishnu, and not Jishnu as in many of the
Bengal texts.

355. Indrayudha is Indra's bow or the rainbow. Akasaga (literally a
ranger of the skies) is a bird. The vapoury edifices and forms,
constantly melting away and reappearing in new shapes, are called
Gandharvanagar as (lit. towns of the Gandharvas or celestial choiristers).

356. The Bengal reading is Savayambhuriva bhanuna which I have adopted.
The Bombay reading is Merurivabhanuna, which means "like the mountain
Meru with Sun." It is difficult to make a choice between the two.

357. The Bombay text differs in many respects from the Bengal texts as
regards the positions assigned to the several warriors and races in the
Pandava host. It is impossible to settle the true readings. I have,
therefore, without any attempt at correction, followed the Bengal text.

358. The last word of the 28th verse is 'Ratheshu cha', and not 'Dhajeshu
cha' for umbrellas could not possibly be fastened to standards.

359. This identical verse occurs in the first chapter of the Bhagavad
Gita (vide, Verse 10, Chap. 25, of this Parvan, ante). There following
the commentators, particularly Sreedhara, I have rendered Aparyaptam and
Paryaptam as less than sufficient and sufficient. It would seem, however,
that that is erroneous.

360. For these names, vide note in page ante, Bhishma Parva.

361. The 26th verse in the Bengal texts consists of three lines. In the
Bombay texts, the half-sloka about Artayani does not occur.

362. In the first line of the 5th verse, the true reading is avidhata and
not amarshanam.

363. In the first line of 29, the correct reading is Prishna and not
Pritana.

364. 'Samuchchhritam' or 'Samutthitam,' meaning risen, is scarcely a
happy adjective here.

365. 'Parshni' is the wing or side of a car-warrior. The last word of
this verse is not 'Satpurushochitam' but 'Satparushairvritam'.

366. 'Kovdara' is the species of ebony called Bauhinia Variegata.

367. The Bombay reading 'Vegavattaram' is better. Literally, it means,
'capable of imparting a greater impetus.' To avoid such periphrasis I
render it 'tougher'.

368. The sense is that all these were entirely shrouded by Arjuna's
arrows.

369. The true reading is Charmanam and not Varmanam: also bhumipa and
bhutale.

370. i.e., is about to set.

371. For 'Satyatha tena' the Bombay text reads 'Satyasandhena'. I follow
the Bengal reading.

372. What these were it is difficult to determine. The Bombay reading is
different. For Indrajala they read Indrakila which is as unknown as the
other.

373. The Vaitarani is the fabulous river that separate this world from
the next.

374. In the first line of the 5th, for 'rajna' of the Bengal texts the
Bombay text reads 'gupta'. I follow the Bengal reading which is better.

375. In the second line of the 6th, for sasars sena the Bombay reading is
sena mahogra which is better, I adopt it.

376. I adopt the Bengal reading Vyapta and not Vyala.

377. The word Saravarani in the text is rendered by K. P. Singha as
quivers. Nilakantha explains it as coats of mail. There can be no doubt,
however, that the Burdwan Pundits render it correctly as shields.

378. In the first line of 19th, the Bengal reading Saykanam is a mistake.
The true reading is Saditanam.

379. Salya is called Artayani after the name of his father.

380. These were Kshuras (arrows with heads like razors), kshurapras,
(arrows with horseshoe heads), bhallas (broad-headed arrows), and
anjalikas (arrows with crescent-shaped-heads).

381. i.e., the universal destroyer armed with his bow.

382. Gory mace wet with &c. the original is pleonastic.

383. The Bengal reading parantapa is a mistake for kathanchana.

384. 'Kimpaca' is a species of cucurbitaceous plant. To avoid periphrasis
I render it poison.

385. Aklishtakarman literally means one who is not tired with what he
does; hence, one who easily achieves the highest feats. When applied to
Krishna or any divine personage it means one who does everything by a
fiat of his will, without being dependent on means like ordinary persons.
It may also mean one of pure or white deeds.

386. Literally "be a perpetuator (son) of Yadu's race!"

387. The Bengal reading is Sa vai devas. The Bombay reading is Purvadevas.

388. The Three-stepped Lord, Vishnu became vamana or the dwarf for
robbing the Asura Vali of his dominions. Disguised in that shape he asked
of Vali three steps of land. Vali, smiling at the littleness of what was
asked, gave it. But when the dwarf expanded his form and covered the
heavens and the earth with only two steps of his, no space could be found
for the third step. Vali was forthwith seized and bound as a
promise-breaker, and sent to reside in the nether regions.

389. Word of command.

390. i.e., really existent among all things.

391. A fabulous aquatic animal resembling an alligator.

392. Formed after the shape of the hawk.

393. The Bengal reading is 'Yudhi sandhaya'. The Bombay reading is
'pratisamvarya'. I adopt the latter.

394. Literally, "made a fierce battle."

395. The Bengal reading Gooranamatitejasa is what I adopt. The Bombay
reading, Ghoranamapnitaujasam involves a useless hyperbole. Of course,
atitejasa qualifies dhanusha in the next line.

396. Kandigbhutas lit. "not knowing which point of the compass was which."

397. In the second line of 17, the Bombay text incorrectly reads Arjunam
for Pandavas.

398. In the first line of 32 the Bengal reading is Mahabhujas. The
correct reading seems to be (as in the Bombay text) Mahadhvajas.

399. The last half of the second line of 35 in the Bengal text is
vicious, I adopt the Bombay reading.

400. The pronoun 'sa' in the first line of 8 refers to Yuyudhana. Burdwan
Pundits erroneously take it as referring to Duryodhana, being misled by
the words Kurunam Kirtivardhanas.

401. The Bombay reading asaniparabhan (which I adopt) is better than the
Bengal reading asaniswanan, for in connection with yamadanda immediately
preceding the latter would be incongruous, if not unmeaning.

402. An additional verse occurs here in connection with the slaughter of
Satyaki's sons, in the Bombay texts. The Bengal texts omit it.

403. Ekayangatas is lit. "intently."

404. Literally, "hence his thoughts were so."

405. Suchimukha is literally "needle-mouthed." It is a wedge-like column
with the thin or pointed end turned towards the side of the enemy.

406. The Bombay reading, which I adopt, is visravat in the beginning of
the 2nd line. The Bengal reading is visramvat, meaning "from motives of
affectionate enquiry". It may also mean "from confidence," though not in
this connection.

407. The last word of 4 is read differently in the Bengal texts viz.,
Rathanghas, instead of, as in the Bombay edition, Maharathas.

408. Vimana the nominative singular of Vamanas refers to Gangasutas. The
Burdwan Pundits wrongly translate it "with mind unmoved." I am not aware
of any other reading.

409. The last verse is read variously. But the Bombay and the Bengal
texts have faults of their own. The first word is ugranadam (Bengal) and
not ugranagam (Bombay). The Vahuvarnarupam (Bombay) is correct, and not
Vahuvarnarutam (Bengal). The last word of the first line is
Samudirnamevam (Bombay), and not Samudirnavarnam (Bengal).

410. Differently read in the Bengal texts, viz., Somadatta with the
Saindhavas.

411. The Bengal reading Rathas in the first line of 6 is a mistake;
should be, as in the Bombay text, tatha.

412. The last word of the first line of 36 is amitan in the Bengal texts.
The Bombay reading is Varmitan. I prefer the Bengal reading.

413. Satyaki was Arjuna's disciple in arms. Vijaya was another name of
Arjuna.

414. Divakaram prapya, lit, 'reaching the path of the sun,' i.e., while
coursing through the sky.

415. The meaning seems to be that Salya was pleased in witnessing the
skill of his sister's sons, while the twins themselves were pleased in
displaying that skill before one who was related to them through their
mother.

416. The Burdwan Pundits render this verse by carelessly taking, Viryavat
as an adjective of saram. It qualifies Sahadeva. The reading Viryavat
occurs in no text.

417. Lit. "This one no longer is" i.e., 'alive'.

418. The original is Vichnvantas (a practical) meaning 'plucking as
flowers'.

419. These, in Hindu physiology, are the three humours of the body always
contending for mastery over the vital forces.

420. Bhima had vowed to slay the sons of Dhritarashtra; therefore,
Abhimanyu liked not to falsify his uncle's vow by himself slaying any of
them.

421. Instead of yat in the beginning of the second line, yada would be
better. None of the printed text, however, have yada.

422. In the first line of 50, the Bengal reading is Satam. I prefer the
Bombay reading which is atyantam. For, again, paryayasya in the beginning
of the second line, the Bombay text reads anayassa which is better.

423. The Bombay reading which I adopt is ajnayamanas cha. The Bengal
reading seems to be incorrect.

424. Vipralapapavidham is literally "force from unreasoning declamation."
The Bombay reading is vicious.

425. The meaning seems to be that the arrows shot by Yudhishthira were
cut off by Bhishma, in numberless distinct sets, taking each set at a
time.

426. i.e., just before setting.

427. Krishna-sarathis (Bombay); the Bengal reading is Vanaradhvajas.

428. The true reading, I think, is that of the Bombay text, viz.,
namabhis. The Bengal reading is manobhis. How can persons challenge each
other mentally, although they may single out their antagonists so?

429. Nagas, which may mean both stones and trees. In either case, the
comparison would apply.

430. His pledge, viz., that in battle he would slay all the sons of
Dhritarashtra.

431. The Bengal reading is tatas kruddhar. The Bombay reading is vachas
kruram. I adopt the latter.

432. The last word of this verse in the Bengal text is Sanjaya; in the
Bombay text, it is Samyuge. The latter seems to be the true reading, for
after Sanjaya in the first line, its repetition in the second is useless.

433. The last word of the 4th verse is anivartinam. In the Bengal texts
it is sumahatmanam.

434. The last word of the first line of 8 is Vichetasa and not (as in the
Bengal texts, including the Burdwan edition) Viseshatas which would
scarcely have any meaning.

435. I have expanded the first line of 13, as a closely literal version
would scarcely be intelligent to the general reader. The sense is that
the evil consequences, that have now overtaken thee, arose even then when
the beneficial counsels of Vidura were first rejected.

436. The Bengal reading Dwidhabhutais is incorrect. It should be, as in
the Bombay text, tridhabhutais.

437. In the Bengal texts, tava in the first line is incorrect. It should
be tatra (Bombay).

438. Steeds that are described as Nadijas would literally mean "those
born in rivers." The Punjab, or some other country watered by many rivers
is meant.

439. Literally, "in soil belonging to another." The original is
parakshetre.

440. Vayuvega-samsparsam, literally, "the contact (of whose dash or
collision) resembles that of the wind in force." The meaning, therefore,
is that those chargers dashed against hostile division with the fury of
the tempest.

441. In the first line of 64, the true reading is Survamarmajna, and not
Sarvadharmajna.

442. The last word of the second line is variously read. The Bengal
reading is Mahadwijas Probably implying Garuda, the prince of birds. I
have adopted the Bombay reading.

443. i.e., with temporal juice trickling down.

444. The duty consisted in not retreating from the field.

445. i.e., the rescue of the king.

446. In the second line of 15, the Bengal reading saravarshena is
incorrect. The Bombay reading Rathavansena is what I follow.

447. The Bengal reading hayais in the instrumental plural is incorrect.
The Bombay text reads hayas (nom. plural). This is correct.

448. Literally, 'divided in twin'.

449. Mountains, in Hindu mythology, had wings, till they were shorn of
these by Indra with his thunder. Only Mainaka, the son of Himavat, saved
himself by a timely flight. To this day he conceals himself within the
ocean.

450. The Bengal reading of the first line of this verse is vicious. The
true reading is parswaistudaritairanye. Both parsa and darita should be
(as here) in the instrumental Plural, and anye should be in the nom.
plural.

451. The correct reading, as settled by the Burdwan Pundits, is Hataroha
vyodrisyanta. Some texts have Hayaroha which is incorrect.

452. "Blinded cheeks." The Sanskrit word is madandha. Literally rendered,
it would be "juice-blind". This can scarcely be intelligible to the
general European reader. Hence the long-winded adjectival clause I have
used.

453. The first line is evidently pleonastic. Sanskrit, however, being
very copious, repetitions can scarcely be marked at the first glance.
Literally rendered, the original is--"Juice-blind and excited with rage."
'Juice-blind,' I have explained elsewhere.

454. The word I render "muskets" is nalika sometime ago the Bharata (a
Bengali periodical of Calcutta edited by Babu Dwijendra Nath Tagore) in a
paper on Hindu weapons of warfare from certain quotations from the
Ramayana and the Mahabharata, argued that the nalika must have been some
kind of musket vomiting bullets of iron in consequence of some kind of
explosive force. The Rishis discouraged use of nalika, declaring them to
be barbarous and fit only for kings that would come in the Kali age.

455. Padarakshan lit., those that protected the feet (for any warrior of
note). These always stood at the flanks and rear of the warrior they
protected. In the case of car-warriors' these were called chakra-rakshas
(protectors of the wheels). So we have Parshni-rakshas and
Prishata-rakshas', &c.

456. in the first line of the 3rd verse, the Bengal reading is bhayam.
The true reading, however, is khayam.

457. In the second line of 8th, for the Bengal reading, vachaymasa
yodhanam, the Bombay reading is yachtacha Suyodhanam. This is better. The
Bengal reading has no meaning.

458. Literally, "when its impetuosity is stirred up by the wind."

459. The Bengal reading, which I adopt is sardula iva vegavan. The Bombay
reading is sardula iva darpitas.

460. In the first line of 54, the Bombay reading pragrihya is better than
the Bengal reading visrijya.

461. Literally, hundred-slayers; supposed to be a kind of rockets.

462. Some of the Bengal texts, in the first line of the 6th, incorrectly
read sa-run for Sakram.

463. The Bengal reading atmana, the last word of the verse, seems to be a
mistake. The Bombay text gives the right word, which is aimanas
(genitive). Sarvatobhadra seems to have been a kind of square array in
which the troops faced all the points of the compass.

464. In the Bengal texts, savdas in the first line is vicious. The true
reading seems to be sahkhan, as in the Bombay edition. Then again in
Kunjaran (Bengal), the Bombay text reads Pushkaran which is
unquestionably correct.

465. The Bengal reading vanya-nagendra is better than the Bombay reading
gandha-nagendra.

466. In Hindu mythology, solar eclipses are caused by Rahu's attempts at
swallowing the Sun.

467. Budha is Mercury, and Sukra is Venus.

468. Both the Bombay and the Bengal texts repeat Chamarais in the second
line of 24th. This is certainly erroneous. The Burdwan Pundits read it
tomarais. This is correct.

469. In the second line of 30th, the correct reading is Rathas (nom.
plural) and not Rathan. So in the first line of 31st, the word is
turangas (nom. plural) and not turangan.

470. Lit. "reached him with shafts etc."

471. Both the Bengal and the Bombay printed texts are in fault regarding
the word Pandupurvaja. The Bombay text makes it a nom. plural. The Bengal
text makes it an accusative singular. There can be no doubt that the
Burdwan Pundits are right in taking it as a vocative.

472. That you know me to be invincible is a fortunate circumstance, for
if you had not known this, you would have fought on for days together and
thus caused a tremendous destruction of creatures. By your coming to
know, that destruction may be stopped.

473. The adjective Vahu in the first line of 32 qualifies rathinas in the
second line. The last of the verse is a nom. sing. and not a vocative.

474. The Bengal texts read mahasuram in the second line of the verse.
This seems to be vicious. A latter reading would be mahasuram (the great
Asura). The Bombay text reads rane suram. I adopt the last.

475. i.e. Thou are still a woman though the sex hath been changed.

476. Literally, "will not get or obtain you."

477. There can be no doubt that (in the second line of 19 corresponding
with the first line of 19 of the Bombay text), Arjuni should be a
nominative, and not an accusative. The Bombay reading, therefore, is
vicious. The Burdwan Pundits also err in taking that word as occurring in
the accusative form.

478. I think Yatavrata had better be read Yatavratam. It would then mean
Bhishma.

479. Both the Bengal and the Bombay texts are confusing here. I follow
the text as settled by the Burdwan Pundits. If the erudition of the
Burdwan Pundits be rejected, 28 would read as, "Virata, at the head of
his forces, encountered Jayadratha supported by his owl, troops, and also
Vardhaskhemi's heir, O Chastiser of foes." This would be evidently wrong.

480. This Susarman was not the king of the Trigartas but another person
who was on the Pandava side.

481. Both the Bengal and the Bombay texts have Rathanika. The correct
reading as settled by the Burdwan Pundits, is Gajanika.

482. Both the Bengal and the Bombay texts read Arjunas in the second line
of 21. The Burdwan Pundits are for correcting it as Arjunam. I do not
think the correction happy.

483. In the second line of 35 for Satanika, the true reading, is
Sahanikan.

484. After the 60th verse, three lines occur in the Bombay edition as
follows,--"And many elephants, with standards on their backs, were seen
to fly away in all directions. And many Kshatriyas, O monarch, armed with
maces and darts and bows, were seen lying Prostrate on the field."

485. The Bengal texts read Evam etc.; the Bombay reading is samam, I
adopt the former reading. "Set their hearts upon the region of Brahma,"
i.e., fought on, resolved to win the highest heaven by bravery or death
in battle.

486. The Bengal reading of this verse is vicious. In the first line,
lokasya is incorrect and unmeaning, the correct word being vakyasa. In
the second line, again, for Prishtha-ascha samantatas, the correct
reading is Prisharaischa samantatas.

487. Brahma-danda literally means a Brahmana's rod--bamboo-stick. In
consequence of the Brahmana's ascetic power, this thin rod (symbolical of
the Brahmana's power of chastisement) is infinitely more powerful than
even Indra's bolt. The latter can strike only one, but the former can
smite whole countries, and entire races from generation to generation.
With only his Brahma-danda Vasishtha baffled all the mighty and celestial
weapons of Viswamitra vide, Ramayana, section 56, Valakanda.

488. Instead of "the Salwas, the Sayas, and the Trigartas," the Bombay
text reads, "the Trigartas depending on (king) Salwa." I have not,
however, met with any Trigartas under Salwa's rule, that race having, at
this time, Susarman for their ruler.

489. Indra#ddhwaja was a pole, decked with banners, created in honour of
Indra. The festival attracted considerable crowds.

490. The second line of 114 in the Bengal text is vicious. I adopt the
Bombay reading, which is Kururajasya tarkitas. Literally rendered the
second line is "the destruction of the Kuru king was inferred."

491. By bravery on the field of battle, which, according to the Hindu
scriptures, is always thus rewarded

Parva 06 123

SECTION CXXIII

"Sanjaya said,--'After the night had passed away, O monarch, all the
kings, the Pandavas and the Dhartarashtras, repaired to the grandsire,
Those Kshatriyas then saluted that bull of their order, that foremost one
among the Kurus, that hero lying on a hero's bed, and stood in his
presence. Maidens by thousands, having repaired to that place, gently
showered over Santanu's son powdered sandal wood and fried paddy, and
garlands of flowers. And women and old men and children, and ordinary
spectators, all approached Santanu's son like creatures of the world
desirous of beholding the Sun. And trumpets by hundreds and thousands,
and actors, and mimes, and skilled mechanics also came to the aged Kuru
grandsire. And ceasing to fight, putting aside their coats of mail, and
lying aside their weapons, the Kurus and the Pandavas, united together,
came to the invincible Devavrata, that chastiser of foes. And they were
assembled together as in days of old, and cheerfully addressed one
another according to their respective ages. And that conclave full of
Bharata kings by hundreds and adorned with Bhishma, looked beautiful and
blazing like a conclave of the gods in heaven. And that conclave of kings
engaged in honouring the son of Ganga looked as beautiful as a conclave
of the celestials engaged in adorning their Lord, viz., the Grandsire
(Brahman). Bhishma, however, O bull of Bharata's race, suppressing his
agonies with fortitude though burning with the arrows (still sticking to
his body), was sighing like a snake. His body burning with these arrows,
and himself nearly deprived of his senses in consequence of his
weapon-wounds, Bhishma cast his eyes on those kings and asked for water.
Then those Kshatriyas, O king, brought thither excellent viands and
several vessels of cold water. Beholding that water brought for him,
Santanu's son said,--I cannot, O sire, now use any article of human
enjoyment! I am removed from the pale of humanity. I am lying on a bed of
arrows. I am staying here, expecting only the return of the Moon and the
Sun! Having spoken these words and thereby rebuked those kings, O
Bharata, he said,--I wish to see Arjuna!--The mighty-armed Arjuna then
came there, and reverentially saluting the grandsire stood with joined
hands, and said,--What shall I do?--Beholding then that son of Pandu, O
monarch, thus standing before him after having offered him respectful
salutations, Bhishma of righteous soul cheerfully addressed Dhananjaya,
saying,--Covered all over with your shafts, my body is burning greatly!
All the vital parts of my body are in agony. My mouth is dry. Staying as
I am with body afflicted with agony, give me water, O Arjuna! Thou are a
great bowman! Thou are capable of giving me water duly!--The valiant
Arjuna then saying,--So be it,--mounted on his car, and striking his
Gandiva with force, began to stretch it. Hearing the twang of his bow and
the slap of his palms which resembled the roar of the thunder, the troops
and the kings were all inspired with fear. Then that foremost of
car-warriors, mounted on his car, circumambulated that prostrate chief of
the Bharatas, that foremost of all wielders of weapons. Aiming then a
blazing arrow, after having inspired it with Mantras and identified it
with the Parjanya weapon, in the very sight of the entire army, the son
of Pandu, viz., Partha, pierced the Earth a little to the south of where
Bhishma lay. Then there arose a jet of water that was pure, and
auspicious, and cool, and that resembling the nectar itself, was of
celestial scent and taste. And with that cool jet of water Partha
gratified Bhishma, that bull among the Kurus, of godlike deeds and
prowess. And at that feat of Partha who resembled Sakra himself in his
acts, all those rulers of Earth were filled with great wonder. And
beholding that feat of Vibhatsu implying superhuman prowess, the Kurus
trembled like kine afflicted with cold. And from wonder all the kings
there present waved their garments (in the air). And loud was the blare
of conchs and the beat of drums that were then heard all over the field.
And Santanu's son, his thirst quenched, then addressed Jishnu, O monarch,
and said, applauding him highly in the presence of all those kings, these
words, viz.,--O you of mighty arms, this is not wonderful in thee, O son
of Kuru's race! O you of immeasurable effulgence, even Narada spoke of
thee as an ancient Rishi! Indeed, with Vasudeva as your ally, you wilt
achieve many mighty feats which the chief of the celestials himself with
all the gods, of a certainty, will not venture to achieve! They that have
knowledge of such things know you to be the destroyer of the whole
Kshatriya race! Thou are the one bowman among the bowmen of the world!
Thou are the foremost among men. As human beings are, in this world,
foremost of all creatures, as Garuda is the foremost of all winged
creatures; as the Ocean is the foremost among all receptacles of water
and the cow among all quadrupeds; as the Sun is the foremost amongst all
luminous bodies and Himavat among all mountains; as the Brahmana is the
foremost among all castes, are you the foremost of all bowmen!
Dhritarashtra's son (Duryodhana) listened not to the words repeatedly
spoken by me and Vidura and Drona and Rama and Janardana and also by
Sanjaya. Reft of his senses, like unto an idiot, Duryodhana placed no
reliance on those utterances. Past all instructions, he will certainly
have to lie down for ever, overwhelmed by the might of Bhima!--Hearing
these words of his, the Kuru king Duryodhana became of cheerless heart.
Eyeing him, Santanu's son said,--Listen, O king! Abandon your wrath! Thou
hast seen, O Duryodhana how the intelligent Partha created that jet of
cool and nectar-scented water! There is none else in this world capable
of achieving such feat. The weapons appertaining to Agni, Varuna, Soma,
Vayu, and Vishnu, as also those appertaining to Indra, Pasupati, and
Paramesthi, and those of Prajapati, Dhatri, Tashtri, Savitri, and
Vivaswat, all these are known to Dhananjaya alone in this world of men!
Krishna, the son of Devaki, also knoweth them. But there is none else
here that knoweth them. This son of Pandu, O sire, is incapable of being
defeated in battle by even the gods and the Asuras together. The feats of
this high-souled one are superhuman. With that truthful hero, that
ornament of battle, that warrior accomplished in fight, let peace, O
king, be soon made! As long as the mighty-armed Krishna is not possessed
by wrath, O chief of the Kurus, it is fit, O sire, that peace should be
made with the heroic Parthas! As long as this remnant of your brothers is
not slain, let peace, O monarch, be made! As long as Yudhishthira with
eyes burning in wrath doth not consume your troops in battle, let peace, O
sire, be made! As long as Nakula, and Sahadeva, and Bhimasena, the sons
of Pandu, do not, O monarch, exterminate your army, it seems to me that
friendly relations should be restored between you and the heroic
Pandavas! Let this battle end with my death, O sire! Make peace with the
Pandavas, Let these words that are uttered to you by me be acceptable to
thee, O sinless one! Even this is what I regard to be beneficial both for
thyself and the race (itself of Kuru)! Abandoning your wrath, let peace be
made with Parthas. What Phalguni hath already done is sufficient. Let
friendly relations be restored with the death of Bhishma! Let this
remnant (of warriors) live! Relent, O king! Let half the kingdom be given
to the Pandavas. Let king Yudhishthira the just, go to Indraprastha. O
chief of the Kurus, do not achieve a sinful notoriety among the kings of
the earth by incurring the reproach of meanness, becoming a fomentor of
intestine dissensions! Let peace come to all with my death! Let these
rulers of earth, cheerfully mix with one another! Let sire get back the
son, let sister's son get back the maternal uncle! If from want of
understanding and possessed by folly you dost not harken to those timely
words of mine you wilt have to repent greatly! What I say is true.
Therefore, desist even now! Having, from affection, said these words unto
Duryodhana in the midst of the kings, the son of the ocean-going (Ganga)
became silent. Though his vital limbs were burning with the arrow-wounds,
yet, prevailing over his agonies, he applied himself to yoga.

"Sanjaya continued--'Having heard these beneficial and peaceful words
fraught with both virtue and profit, your son, however, accepted them not,
like a dying man refusing medicine."





--------------------END OF PARVA 6 : UPA-PARVA 123 ---------------------