SECTION CCCLXV
"The Brahmana said, 'Without doubt, this is very wonderful, O Naga, I
have been highly gratified by listening to thee. By these words of thine
that are fraught with subtile meaning, thou hast shown me the way I am to
follow. Blessed be thou, I desire to depart hence O best of Nagas, thou
shouldst recollect me now and then and enquire after me by sending thy
servant.'
"The Naga said, 'The object that brought thee higher is still in thy
breast, for thou hast not as yet disclosed it to me. Where then wilt thou
go? Tell me, O regenerate one, what should be done by me, and what that
object is which brought thee hither. After the accomplishment of thy
business, whatever it is, expressed or unexpressed in speech, thou mayst
depart, O foremost of regenerate persons, saluting me and dismissed by me
cheerfully, O thou of excellent vows. Thou hast conceived a friendship
for me. O regenerate Rishi, it behoveth thee not to depart from this
place after having only seen me, thyself sitting under the shade of this
tree. Thou hast become dear to me and I have become dear to thee, without
doubt. All the persons in this city are thine. What objection then is
there, O sinless one, to pass some time in my house?--'
"The Brahmana said, 'It is even so, O thou of great wisdom, O Naga that
hast acquired a knowledge of the soul. It is very true that the deities
are not superior to thee in any respect. He that is thyself, is verily
myself, as he that is myself is truly thyself. Myself, thyself, and all
other creatures, shall all have to enter into the Supreme Soul. Doubt
penetrated my mind, O chief of Nagas, in the matter of the best means for
winning righteousness or merit. That doubt has been dispelled by thy
discourse, for I have learnt the value of the Unccha vow. I shall hence
follow that which is so very efficacious in the matter of beneficial
consequences. That, O blessed one, has become my certain conclusion now,
based on excellent reasons. I take thy leave. Blessings to thee. My
object has been accomplished, O Naga.'"
"Bhishma said, 'Having saluted that foremost of Nagas in this way, the
Brahmana (named Dharmaranya), firmly resolved to follow the Unccha mode
of life, proceeded to the presence, O king, of Chyavana of Bhrigu's race,
from desire of being formally instructed and initiated in that vow.[1942]
Chyavana performed the Samskara rites of the Brahmana and formally
initiated him into the Unccha mode of life. The son of Bhrigu, O monarch,
recited this history to king Janaka in his place. King Janaka, in his
turn, narrated it to the celestial Rishi Narada of high soul. The
celestial Rishi Narada too, of stainless acts, repairing on one occasion
to the abode of Indra, the chief of the deities, gave to Indra this
history upon being asked by him. The chief of the celestials, having
obtained it thus from Narada, recited this blessed history to a conclave
consisting of all the foremost Brahmanas, O monarch. On the occasion,
again, of my dreadful encounter with Rama of Bhrigu's race (on the field
of Kurukshetra), the celestial Vasus, O king, recited this history to
me.[1943] Asked by thee, O foremost of righteous men, I have recited this
history that is excellent and sacred and fraught with great merit. Thou
hadst asked me about that constitutes the highest duty, O king. This
history is my answer to thy query. A brave man he was, O monarch, that
betook himself to the practice of the Unccha vow in this way, without
expectation of any fruit. Firmly resolved, that Brahmana, instructed, by
the chief of Nagas in this way about his duty, betook himself to the
practice of Yama and Niyama, and subsisting the while upon such food as
was allowed by the Unccha vow, proceeded to another forest.'"
The end of Santi Parva.
FOOTNOTES
1. Literally, the period of impurity. The period of mourning is the
period of impurity, according to the Hindu scriptures. By performing the
Sraddha rite, one becomes pure again. Till then, one can perform no
religious rites.
2. Literally, "shall not appear to thee by inward light."
3. The meaning is this, "This weapon shall not dwell with thee up to thy
last moments. Thou shalt forget it or it shall not appear at thy bidding,
when thy death becomes nigh, though at other times, thou mayst be master
of it."
4. The Kurus, our foes, having fallen in battle, have all gone to heaven,
while grief has become our lot.
5. Sanjata Valaratnesu is the true reading.
6. The Bombay reading Jayaphalam is correct. The Bengal reading
Jammaphalam, however, is not unmeaning.
7. What Yudhishthira says here is this: all the warriors that have been
slain in this battle have perished, they have not attained to heaven; if,
indeed, heaven has been theirs, then the slayers too would obtain heaven,
the scriptural ordinance having said so. It is impossible, however, too
suppose that men of wrath who have done such wicked deeds should obtain
such regions of bliss hereafter.
8. Pairs of opposites, such as heat and cold, joy and grief, etc. Comp.
Gita.
9. Because wealth enables its possessor to practise the rites of religion.
10. The sense is that when I will not wrong the denizens of even the
woods, there is little chance of my wronging men of the world.
11. There is a class of recluses who support life by gathering the fallen
fruits of trees. Taking the tree for a living person, they walk under its
shade and beg of it its fruits. Those fruits that fall down on such
occasions are regarded as the alms granted by the tree to its mendicant
guest.
12. All the possessions of a man depend upon the acts of a previous life.
Wives, children and kinsmen, therefore, as agents of happiness or the
reverse, depend upon one's past acts. They are effects of pre-existing
causes. Then again, they may be causes of effects to be manifested in the
next life, for their acts also are supposed to affect the next life of
him to whom they belong.
13. i.e., they for whom he acts do not take the consequences of his acts.
14. Bhagena is explained by Nilakantha as swargaisysaryena.
15. The sense is that as the Ordainer cannot be censured, therefore, that
which He has ordained for the Kshatriyas cannot be deserving of censure.
16. The meaning is that they who perform sacrifice and partake of the
sacrificial food after offering it unto gods and guests, acquire such
religious merit that the like of it cannot be acquired by other men.
Sacrifice, therefore, is the highest act in life and the most meritorious
that man call do.
17. The iti after vadi is really eti, the absence of sandhi in the proper
form is Arsha. Literally rendered, the line becomes,--According to the
manner in which the person of firm conviction approaches the Soul, is the
success that he gets here. As the Srutis declare, if one firmly regards
oneself to be Siva, the success one attains here and hereafter is after
the kind of that deity.
18. The brevity of such passages is the chief obstacle to their clear
comprehension. Fortunately the allusions are very plain. What is meant is
that those who die during the lighted fortnights of the summer solstice
attain to solar regions of bliss. Those that die during the dark
fortnights of the winter solstice, attain to lunar regions. These last
have to return after passing their allotted periods of enjoyment and
happiness. While those that are freed from attachments, whatever the time
of their Death, go to Stellar regions which are equal to that of Brahma.
19. Without attaining to the companionship of the gods and Pitris, and
without obtaining Brahma, they sink in the scale of being and become
worms and vermin.
20. The sense is that the gods themselves have become so by action.
21. The first word is compounded of an and astika.
22. Deva-yana is the Yana or way along which the deities have gone, the
strict observance of the Vedic rites.
23. Renouncer of his own self, because he dries up his very body by
denying himself food.
24. Such a person also is not a true renouncer. For a Kshatriya, again,
such a mode of life would be sinful.
25. Nilakantha thinks that the object of this verse is to show that even
such a life properly appertains to a Brahmana and not to a Kshatriya.
Therefore, if Yudhishthira would, without reigning, live quietly in the
kingdom governed by some brother of his, he would then be equally sinning.
26. Acts done from vanity, i.e., with the bragging consciousness of one
being himself the actor and the arranger of everything, Acts done from a
spirit of renunciation, i.e., without hope of reaping their fruits.
27. The threefold aims, i.e., Religion, Pleasure and Profit.
28. Antarala is thus explained by Nilakantha.
29. Sariram is contra-distinguished from Vahyam. The first is explained
as appertaining to or encased in Sarira, i.e., the mind.
30. What Sahadeva wishes to say is that everything proceeds from
selfishness is productive of death, while everything proceeding from an
opposite frame of mind leads to Brahma or immortality.
31. The meaning entirely depends upon the word Swabhavam, manifestation
of self. In the second line, if Vrittam be read for Bhutam the sense
would remain unaltered.
32. The three kinds of angas referred to, as explained by Nilakantha are
(1) the strength that depends on the master, (2) that depending on good
counsels, and (3) that depending on the perseverance and the courage of
the men themselves.
33. Literally, "crushed with the rod of chastisement."
34. Censure is the only punishment for a Brahmana offender. A Kshatriya
may be punished by taking away all property, but care should be taken to
give him food sufficient for maintaining life. A Vaisya should be
punished by forfeiture of possessions. There is practically no punishment
for a Sudra, for being unable to possess wealth, dispossession of wealth
cannot be a punishment in his case; again, service being his duty, the
imposition of labour on him cannot be a punishment. For all that, hard
work may be imposed upon him.
35. A fisherman who would not slay fish would go without food.
36. The sense is that if in supporting life one kills these creatures, he
does not in any way commits sin.
37. Bhoga is explained by Nilakantha as Palanaya (maryyadaya).
38. The meaning seems to be that the milch cow suffers herself to be
milked, only through fear of chastisement, and maidens also marry,
without practising free love, through fear of chastisement by the king,
society, or Yama in the next world.
39. If this does not come up to the grossness of the doctrine--spare the
rod and ruin the child,--it at least is plain that the fear of being
regarded a dunce and a fool and incurring the ridicule or displeasure of
the tutor and class-mates, induces one to acquire knowledge.
40. The illustration used by the commentator is that it is better to kill
the tiger that has invaded the fold that remain quiet for fear of
injuring that beast of prey and commit sin. For that slaughter there is
merit, for if not slaughtered, the beast will slaughter the kine before
the spectator's eyes and the latter would incur sin by passively
witnessing the sight. At any rate, to be more general, it is better to
injure, says Arjuna, from righteous motives than not to injure from fear
of sin.
41. Otherwise named phlegm, bile and wind.
42. The sense is that thou wert ever superior to joy and grief and never
sufferedst thyself, to be elated with joy or depressed with grief.
43. The argument seems to be this: if it is thy nature to call back thy
woes even when happiness is before thee, why dost thou not then recollect
the insult to your wife? The recollection of this insult will fill thee
with wrath and convince thee that in slaying thy foes,--those insulters
of thy wife--thou hast acted very properly.
44. The meaning is that in consequence of thy abandonment of prosperity
and kingdom and, therefore, of the means of effecting thy salvation by
sacrifice and gifts and other act, of piety, thou shalt have to he
re-born and to renew this mental battle with thy doubts.
45. This is a difficult verse, and I am not sure that I have understood
it correctly. Gantavyam is explained by Nilakantha as connected with
paramavyaktarupasya. According to Nilakantha, this means that thou
shouldst go to, i.e. conquer, and identify thyself with, the param or foe
of that which is of unmanifest form, the mind; of course, this would mean
that Yudhishthira should identify himself with his own soul, for it is
the soul which is his foe and with which he is battling. Such conquest
and identification implies the cessation of the battle and, hence, the
attainment of tranquillity.
46. The condition of Draupadi's lock,--i.e., thou hast been restored to
the normal condition. Draupadi had kept her locks dishevelled since the
day they had been seized by Duhsasana. After the slaughter of the Kurus,
those locks were bound up as before, or restored to their normal
condition.
47. The Bengal tiger acts as a fisher to both animals and men. When the
tiger goes on a fishing expedition, what it usually does is to catch
large fishes from shallow streams and throw them landwards far from the
water's edge. The poor beast is very often followed, unperceived, by the
smaller carnivorous animals, and sometimes by bands of fishermen. I have
seen large fishes with the claw-marks of the tiger on them exposed for
sale in a village market.
48. The sense seems to be that unless kings perform such penances they
cannot escape hell. Such penances, however, are impossible for them as
long as they are in the midst of luxuries. To accept wealth and not use
it, therefore, is impracticable.
49. i.e., Thou art not liberated from desire.
50. The false speech, in this instance, consists in professing one's self
to be really unattached white enjoying wealth and power, i.e., the
hypocritical profession of renunciation in the midst of luxuries. As
already said by Yudhishthira, such renunciation is impracticable.
51. The path of the Pitris means the course of Vedic rites by which one
attains to bliss hereafter. The path of the gods means the abandonment of
religious rites for contemplation and pious conduct.
52. This truth has been expressed in various forms of language in various
passages of the Mahabharata. The fact is, the unification of infinite
variety and its identification with the Supreme Soul is attainment of
Brahma. One, therefore, that has attained to Brahma ceases to regard
himself as separate from the rest of the universe. Selfishness, the root
of sin and injury, disappears from him.
53. i.e., Sacrifice.
54. Literally, 'thy resolution is of one kind, while thy acts are of
another kind!'
55. Paratantreshu is explained by Nilakantha as "dependent on destiny."
If this means the fate that connects one's present life with the acts of
a former one, the explanation is not incorrect. The more obvious meaning,
however, is "dependent on action."
56. A wedded wife is the companion of one's religious acts.
57. Thou shouldst not, therefore, abandon action.
58. The meaning seems to be this: if a person can truly act up to his
resolution of complete renunciation of everything, then that person
stands alone in the midst of the world, and he is nobody's, and nobody is
his. Hence, he can neither be pleased nor displeased with any one. King
Janaka's abandonment, therefore, of wife and kingdom, is inconsistent
with that Perfect renunciation or withdrawal of self within self. He
might continue to enjoy his possessions without being at all attached to
or affected by them.
59. Such libations, to be efficacious, ought to be poured upon fires
properly kindled with mantras.
60. Therefore, Janaka should resume his kingdom and practise charity;
otherwise, religious mendicants would be undone.
61. Such an man might rule even a kingdom without forfeiting his title to
be regarded a mendicant, for he might rule without attachment.
62. Refers to the well-known definition of the soul or mind in the Nyaya
philosophy, which says that it is distinguished by the attributes of
desire, aversion, will, pleasure and pain, and the cognitive faculties.
63. The soul, though really bereft of attributes, nevertheless revolves
in a round among creatures, i.e., enters other bodies on the dissolution
of those previously occupied. The reason of this round or continual
journey is Avidya or illusion, viz., that absence of true knowledge in
consequence of which men engage themselves in action. When the soul is
freed from this Avidya, action ceases, and the soul becomes revealed in
its true nature, which consists in the absence of all attributes.
64. Hetumantah Panditah means--learned in the science of reasoning;
Dridhapurve is explained by Nilakantha as persons endued with strong
convictions of a past life: Suduravartah means difficult of being made to
understand.
65. The sense is that instead of performing sacrifices after acquisition
of wealth, it is better not to perform sacrifices if they cannot be
performed without wealth. Nilakantha, by interpreting Dhanahetu as
sacrifices which have wealth for the means of their accomplishment, would
come to this meaning directly.
66. Atmanam is explained by Nilakantha as meaning something that is
regarded as dear as self, i.e., wealth. Such a person incurs the sin of
killing a foetus, because that sin proceeds from killing one's own self.
Improper use of wealth is, of course, regarded as killing one's ownself.
67. The Srutis declare that he who frightens others is frightened
himself; while he who frightens not, is not himself frightened. The
fruits won by a person correspond with his practices. Yudhishthira is,
therefore, exhorted to take the sovereignty, for sovereignty, righteously
exercised and without attachment, will crown him with bliss hereafter.
68. Naikam na chapare is explained by Nilakantha thus. Literally, this
means that it is not that others do not (praise) ekam or contemplation,"
i.e., some there are that praise contemplation or meditation.
69. Literally, the absence of contentment with present prosperity.
70. Adadana is explained as a robber or one who forcibly takes other
people's property. Some texts read nareswarah. The sense should remain
unaltered.
71. Manu also mentions a sixth of the produce as the king's share.
72. Santyakatatma is explained by Nilakantha as without pride or resigned
self.
73. Yoga is explained as vigour in action, nyasa as the abandonment of
pride.
74. And that have, by their death, escaped from all grief.
75. Murcchitah is explained by Nilakantha as Vardhitah.
76. True knowledge is knowledge of Brahma. What is said here is that our
conduct (acts) should be framed according to the opinion of persons
possessed of such knowledge.
77. What the poet says here is this: it is better not to wish for or
covet wealth as a means for the performance of sacrifices than to covet
it for performing sacrifices. A poor man will act better by not
performing sacrifices at all than by performing them with wealth acquired
by the usual means.
78. The. meaning is that I must undergo such a severe penance in order
that in order that in my next life I may not be born as an inferior
animal but succeed in taking birth among men.
79. Even such i.e., spring from such causes.
80. Man covets freedom from decay and immortality, but instead of
obtaining what he covets for, decay and death become his portion on Earth.
81. i.e., these appear and disappear in the course of Time.
82. Literally, the science of Life.
83. This inevitable and broad path is the path of Life. What is said here
is that every creature is subject to birth.
84. The first line of this verse refers to the disputed question of
whether the body exists independent of life, or the creature exists
independent of the body. This is much disputed by Hindu philosophers. The
gross body may be dissolved, but the linga sarira (composed of the
subtlest elements) exists as a cause for the unborn Soul. This is
maintained by many.
85. Param here is explained by Nilakantha as Paramatma. Pay court i.e.,
seek to obtain and enjoy them.
86. This sacrifice is one in which the performer parts with all his
wealth.
87. Vasumati means possessed of wealth (from Vasu and the syllable mat).
88. The Bengal reading chainam in the first line of 31 is better than the
Bombay reading chetya, which, Nilakantha explains, means chetanavan bhava.
89. These seven sacrifices were the Agnishtoma, the Atyagnishtoma, the
Ukthya, the Shodashi, the Vajapeya, the Atiratra, and the Aptoryama. Each
of these required the consecration of the Soma.
90. The expression used is "He caused one umbrella only to be set up."
The custom is well-known that none but kings could cause umbrellas to be
held over their heads.
91. Kanwa had brought up in his retreat Bharata's mother Sakuntala who
had been deserted, immediately after her birth, by her mother, Menaka,
Bharata himself was born in Kanwa's retreat.
92. Jaruthyan is explained by Nilakantha as Stutyan. It may also mean
Triguna-dakshinan.
93. The legend about the bringing down of Ganga is very beautiful. Ganga
is nothing else than the melted form of Vishnu. For a time she dwelt in
the pot (Kamandalu) of Brahman. The ancestors of Bhagiratha having
perished through Kapila's curse, Bhagiratha resolved to rescue their
spirits by calling down Ganga from heaven and causing her sacred waters
to roll over the spot where their ashes lay. He succeeded in carrying out
his resolution after conquering many difficulties. Urvasi literally means
one who sits on the lap.
94. Triple-coursed, because Ganga is supposed to have one stream in
heaven, one on the earth, and a third in the nether regions.
95. The sense, I think, is that such was the profusion of Dilipa's wealth
that no care was taken for keeping gold-decked elephants within guarded
enclosures.
96. Satadhanwan is explained by Nilakantha as one whose bow is capable of
bearing a hundred Anantas.
97. Literally, "Me he shall suck."
98. The Burdwan translators take Asita and Gaya as one person called
Asitangaya, and K.P. Singha takes Anga and Vrihadratha to be two
different persons. Of course, both are wrong.
99. Samyapat is explained as hurling a heavy piece of wood. What it meant
here is that Yayati, having erected an altar, took up and hurled a piece
of wood forward, and upon the place where it fell, erected another altar.
In this way he proceeded till he reached the very sea shore.
100. Dakshinah is explained by Nilakantha as men possessed of Dakshya. It
may mean liberal-minded men.
101. Literally, 'there was but one umbrella opened on the earth in his
time.'
102. The word in the original is nala. Nilakantha supposes that it has
been so used for the sake or rhythm, the correct form being nalwa,
meaning a distance of four hundred cubits.
103. Literally, one whose excreta are gold.
104. A Kshatriya should protect a Brahmana in respect of his penances and
a Vaisya in respect of the duties of his order. Whatever impediments a
Brahmana or a Vaisya might encounter in the discharge of his duties, must
be removed by a Kshatriya.
105. i.e., thou shouldst think that the consequences of all acts must
attach to the Supreme Being himself, he being the urger of us all.
106. Na Para etc., i.e., there is no Supreme Being and no next world.
107. No one being free in this life, all one's acts being the result of
previous acts, there can be no responsibility for the acts of this life.
108. The manner in which this great battle has been brought about shows
evidence of design and not mere Chance. Nilakantha reads hatam which is
evidently wrong. There can be no doubt that the correct reading is hatham.
109. Nilakantha explains this in a different way. He thinks that the
expression Kritantavidhisanjuktah means,--'through their own faults.'
110. The performer of a hundred sacrifices.
111. i.e., charges his pupils a fee for teaching them the scriptures.
112. i.e., not in a sacrifice.
113. Jighansiat is Jighansi and iat, i.e., may proceed with intention to
slay.
114. i.e., one who knows that the Soma is used in sacrifices for
gratifying the gods.
115. The rule laid down is that he should eat in the morning for the
first three days, in the evening for the second three days, eat nothing
but what is got without soliciting, for the next three days, and fast
altogether for the three days that follow. This is called
Krischara-bhojana. Observing this rule for six years, one may be cleansed
of the sin of slaying a Brahmana.
116. The harder rule referred to is eating in the morning for seven days;
in the evening for the next seven days; eating what is got without
soliciting, for the next seven days; and fasting altogether for the next
seven.
117. These are the five products of the cow, besides earth, water, ashes,
acids and fire.
118. Appropriation etc., as in the case of the king imposing fines on
offenders and appropriating them to the uses of the state. Untruth, as
that of the loyal servant or follower for protecting the life of his
master. Killing, as that of an offender by the king, or in the exercise
of the right of self-defence.
119. There were, as now, persons with whom the reading or recitation of
the scriptures was a profession. The functions of those men were not
unlike those of the rhapsodists of ancient Greece.
120. i.e., one possessed of a knowledge of the Vedas.
121. With very slight verbal alterations, this verse, as also the first
half or the next, like many others, occurs in Manu, Vide Manu, Ch. II, V,
157-58.
122. Pratyasanna-vyasaninam is explained by Nilakantha as 'I stand near
these distressed brothers of mine' (for whose sake only I am for
accepting sovereignty). This is certainly very fanciful. The plain
meaning is, 'I am about to lay down my life.'
123. The priest of the Kauravas.
124. Sami is the Acacia suma; Pippala is the Piper longum; and Palasa is
the Butea frondosa. Udumvara is the Ficus glomerata.
125. These are peace, war, marching, halting, sowing dissensions, and
defence of the kingdom by seeking alliances and building forts, &c.
126. For if he had acted otherwise, he would have been called ungrateful.
127. The literal meaning of Purusha, as applied to the Supreme Being, is
'One that pervades all forms in the Universe.'
128. i.e., Aditi and of Aditi's self as born in different shapes at
different times.
129. Yugas may mean either the three ages Krita, Treta and Dwapara, or,
the three pairs such as Virtue and Knowledge, Renunciation and Lordship,
and Prosperity and Fame.
130. Virat is one superior to an Emperor and Swarat is one superior to a
Virat.
131. Vishnu, assuming the form of a dwarf, deluded the Asura Vali into
giving away unto him three worlds which he forthwith restored to Indra.
132. The son of Uttanapada, who in the Krita age had adored Vishnu at a
very early age and obtained the most valuable boons.
133. Sudharman was the priest of the Kurus. How came Dhaumya, who was the
priest of the Pandavas, to have from before an abode in the Kuru capital?
134. This is an allusion to Krishna's having covered the three worlds
with three of his steps for deluding the Asura Vali and depriving him of
universal sovereignty.
135. There are three states of consciousness in the case of ordinary men,
viz., waking, dream, and sound sleep. The fourth state, realisable by
Yogins alone, is called Turiya. It is the state of perfect
unconsciousness of this world, when the soul, abstracted within itself,
is said to be fixed upon the Supreme Being or some single object.
136. Mind, as used generally in Hindu philosophy, is the seat of the
senses and the feelings. Buddhi is the Understanding or the cognitive
faculties of the Kantian school. The Bombay reading of the second line is
correct. It is Gunadevah Kshetrajne etc. Nilakantha correctly explains it
as Savdadiguna-bhajodevah, i.e., the senses.
137. The Supreme Being is called here and elsewhere Hansa, i.e., swan,
because as the swan is supposed to transcend all winged creatures in the
range of its flight, so the Supreme Being transcends all creatures in the
universe. He is called That, as in the Vedic formula of Praise, "Thou art
That," meaning, "Thou art inconceivable and incapable of being described
in words."
138. Created things have attributes. It is Brahma only that has no
attributes, in the sense that no attributes with which we are familiar
can be affirmed of him.
139. The Vaks are the mantras; the Anuvaks are those portions of the
Vedas which are called Brahmanas; the Nishads are those portions of the
Vedic ritual which lead to an acquaintance with the gods. The Upanishads
are those portions which treat exclusively of the knowledge of the Soul.
140. Quadruple soul, i.e., Brahma, Jiva, Mind, and Consciousness. The
four names under which the Supreme Being is adored by the faithful are
Vasudeva, Sankarsana, Pradyumna, and Aniruddha.
141. Penances are ever present in thee, in the sense thou art never
without them, penances constituting thy essence. Performed by creatures,
they live in thy limbs, in the sense that penances performed are never
lost.
142. In ancient India, the Rishis living in the woods got their fire by
rubbing two sticks together. These they called Arani. Brahma on earth is
explained by Nilakantha to mean the Vedas, the Brahmanas, and the
Sacrifices.
143. These are the twelve Adityas or chief gods.
144. Thou art pure Knowledge and resident beyond the darkness of
ignorance. I bow to thee not in any of those forms in which thou art
ordinarily adored but in that form of pure light which Yogins only can
behold by spiritual sight.
145. The five libations are Dhana, Karambha, Parivapa, and water. The
seven woofs are the seven mantras (Cchandas) predominating in the Vedic
hymns, such as Gayatri, etc.
146. The Prajapatis who are the creators of the universe performed a
sacrifice extending for a thousand years. The Supreme Being appeared in
that sacrifice as an act of grace to the sacrificers.
147. Sandhis are those changes of contiguous vowels (in compounding two
words) that are required by the rules of euphony. Akshara is literally a
character or letter; word made up of characters or letters.
148. The manifest is the body. The Rishis seek thy unmanifest self within
the body, in their own hearts. Kshetra is buddhi or intelligence. The
Supreme Being is called Kshetrajna because he knows every mind.
Intelligence or mind is one of his forms.
149. The sixteen attributes are the eleven senses and the five elements
in their subtle forms called Mahabhutas. Added to this is Infinity. The
Supreme Being, according to the Sankhya doctrine, is thus the embodiment
of the number seventeen. Thy form as conceived by the Sankhyas, i.e., thy
form as Number.
150. In cases of those that are reborn, there is always a residuum of sin
and merit for which they have, in their earthly life, to suffer and
enjoy. In the case, however, of those that have betaken themselves to a
life of renunciation the great endeavour is to exhaust this residuum.
151. i.e. that which is chewed, that which is sucked, that which is
licked, and that which is drunk.
152. All creatures are stupefied by love and affection. The great end
which the Yogins propose to themselves is to tear those bonds rising
superior to all the attractions of the flesh to effect their deliverance
or emancipation from rebirth.
153. i.e. Brahmacharin.
154. Linum usitatissimun.
155. Samsara is the world or worldly life characterised by diverse
attachments. Reflection on Hari frees one from those attachments. Or,
Samsara may mean the repeated deaths and births to which the
unemancipated soul is subject. Contemplation of the divine Being may
prevent such repeated births and deaths by leading to emancipation.
156. i.e. One that goes thither is not subject to rebirth.
157. The Vedas constitute the speech of the Supreme Being. Everything
about morality occurs in them.
158. Literally, 'Everything thou knowest shall appear to thee by inward
light.'
159. The sense is, I who have already the full measure of fame can
scarcely add to my fame by doing or saying anything.
160. Literally,--'the eternal bridge of virtue.'
161. In the sense of being liberal. A king should not too minutely
enquire into what is done with the things belonging to him.
162. Literally, 'worthy of being used by the king.'
163. Literally 'the Brahmana that would not leave his home.' The verse
has been quoted in this very Parvan previously.
164. These seven limbs are the king, army, counsellors, friends,
treasury, territory, and forts.
165. These six are peace (with a foe that is stronger), war (with one of
equal strength), marching (to invade the dominions of one who is weaker),
halting, seeking protection (if weak in one's own fort), and sowing
dissensions (among the chief officers of the enemy).
166. Asambhayan is explained by Nilakantha as 'incapable of being
overreached by foes.'
167. In the sense that without royal protection, the world soon comes to
grief.
168. The duties of the cow-herd should lead him to the fields. If without
manifesting any inclination forgoing to the fields he likes to loiter
within the village he should not be employed. Similarly the barber's
duties require his presence within the village. If without being present
there he likes to wander in the woods, he should never be employed, for
it may then be presumed that he is wanting in that skill which experience
and habit bring. These two verses are often quoted in conversation by
both the learned and unlearned equally.
169. Eloquent Brahmanas learned in the scriptures are heroes of speech,
Great Kshatriya kings are heroes of exertion.
170. Men, by pouring libations of clarified butter on sacrificial fires,
feed the gods. The latter, fed by those libations, pour rain on the earth
whence men derive their sustenance. Men. therefore are said to pour
upwards and the gods pour downwards.
171. Conversation in respect of the wealth of traders and merchants;
Growth in respect of the penances of ascetics; and Destruction in respect
of thieves and wicked men. All these depend upon Chastisement.
172. The Burdwan Pundits have been very careless in translating the Santi
Parva. Their version is replete with errors in almost every page. They
have rendered verse 78 in a most ridiculous way. The first line of the
verse merely explains the etymology of the word Dandaniti, the verb ni
being used first in the passive and then in the active voice. The idam
refers to the world, i.e., men in general. K.P. Singha's version of the
Santi is better, and, of course, gives the correct sense of this verse.
173. Literally, rose above the five in the sense of having renounced the
world. The Burdwan Pundits erroneously render it "died."
174. A Manwantara is a very long period of time, not unequal to a
geological age.
175. "Numbered among human gods," i.e., among kings.
176. The correct reading is charanishpanda as given in the Bombay edition.
177. In both the vernacular versions the second line of 130 has been
rendered wrongly. The two lines are quite unconnected with each other.
Nilakantha rightly supposes that Karyam is understood after Mahikshitah.
Karana, however, is not kriya as explained by Nilakantha but
opportunities and means.
178. Nilakantha explains this verse erroneously. He thinks that the
meaning is--"The king becomes obedient to that person who beholds his
face to be amiable, etc., etc." It should be borne in mind that Bhishma
is answering Yudhishthira's query as to why the whole world adores one
man. One of the reasons is a mysterious influence which induces every man
who beholds the amiable face of the king to render him homage.
179. The difference between a Ritwija and a Purohita is that the former
is engaged on special occasions, while the services of the latter are
permanent and constant.
180. viz., returning unwounded from battle.
181. For without battle, he cannot extend his kingdom and acquire wealth
to give away and meet the expenses of sacrifices.
182. A Beshtana is literally a cloth tied round (the head); hence, a
turban or pagree. The word Ousira is applied to both beds and seats. The
Hindu Upanaha had wooden soles.
183. The Burdwan Pundits understand this verse to mean that the Sudra
should offer the funeral cake unto his sonless master and support masters
if old and weak. There can be little doubt that they are wrong.
184. Atirekena evidently means 'with excessive zeal.' Nilakantha explains
it as 'with greater zeal than that which is shown in supporting his own
relations.' It cannot mean, as K.P. Sinha puts it, 'with the surplus left
after supporting his own relations.'
185. A Paka-yajna is a minor sacrifice, such as the propitiation of a
planet foreboding evil, or worship offered to the inferior deities called
Viswadevas. A Purnapatra is literally a large dish or basket full of
rice. It should consist of 256 handfuls. Beyond a Purnapatra, the Sudra
should not give any other Dakshina in any sacrifice of his.
186. This ordinance lays down that the Dakshina should be a hundred
thousand animals such as kine or horses. In the case of this particular
Sudra, that ordinance (without its mantras) was followed, and a hundred
thousand Purnapatras were substituted for kine or horses of that number.
187. Hence the Sudra, by devotion to the members of the three other
classes, may earn the merit of sacrifices though he is not competent to
utter mantras.
188. For this reason the Sudra earns the merit of the sacrifices
performed by their Brahmana masters and progenitors.
189. The Brahmana conversant with the Vedas is himself a god. The Sudra,
though incompetent to read the Vedas and utter Vedic mantras, has
Prajapati for his god whom he can worship with rites other than those
laid down in the Vedas. The Brahmanas have Agni for their god, and the
Kshatriyas, Indra. Upadravah means a servant or attendant, hence, a Sudra.
190. Sacrifices are performed by the body, by words, and by the mind. The
Brahmana can perform sacrifices by all the three. The Kshatriya and the
Vaisya cannot perform sacrifices by means of their bodies. They must
employ Brahmanas in their sacrifices. These two orders, however, can
utter mantras and perform mental sacrifices. The Sudra alone cannot
employ his body or utter mantras in sacrifices. The holy sacrifice in his
case is the mental sacrifice. A mental sacrifice is a resolve to give
away in honour of the gods or unto the gods without the aid of the Vedic
ritual. The resolve must be followed by actual gifts.
191. i.e.. for the Sudras also.
192. All sacrificial fires, as a rule, are procured front the houses of
Vaisyas. The sacrificial fire of the Sudra is called Vitana.
193. Though originally one, the Vedas have become diverse. Similarly,
from the Brahmana, who created first, all the rest have sprung.
194. Literally, 'with eyes, head, and face on all sides.'
195. The sense seems to be that influenced by past acts everyone acts in
subsequent lives. If he is a hunter in this life, it is because the
influence of many cruel acts of a past life pursues him even in this.
196. Men, therefore, have not always balances of good acts to their
credit. These are, however, free agents; the new acts they do determine
the character of their next lives.
197. i.e., Their services as priests should not be taken.
198. Although I adopt Nilakantha's explanation of Susrushu here, yet I
think that word may be taken here, as elsewhere, to have been used in the
sense of one doing (menial) service.
199. The king is entitled to a sixth of the merits acquired by his
subjects. The total merit, therefore, of the king, arising from
renunciation, is very great. Besides, the merit of every kind of
renunciation belongs to him in that way.
200. i.e., for ascertaining whether kingly duties are superior to those
laid down for the several modes of life.
201. Probably, in the sense of there being exceptions and limitations in
respect to them.
202. i.e., 'spread confusion on earth.'
203. The sense seems to be that having failed, after such comparison, to
resolve their doubts, they waited upon Vishnu.
204. The Bengal reading satwatah seems to be an error. The Bombay text
has saswatah.
205. Yama is explained by Nilakantha to mean Kshatriya dharmena.
206. Nilakantha thinks that Lingantargatam means omniscient. He is for
taking this verse to mean--'Listen now to those duties about which thou
askest my omniscient self.' Bhishma having acquired omniscience through
Krishna's boon, refers to it here. The interpretation seems to be very
far-fetched.
207. That object is Brahma.
208. i.e.. such a man acquires the merits of all the modes of life.
209. Dasadharmagatam is explained by Nilakantha as 'overcome with fear,
etc." Keeps his eye on the duties of all men,' i.e., protects all men in
the discharge of their duties.
210. If this verse has a reference to kings, nyastadandah would mean one
who punishes without wrath.
211. In this and the preceding verse, Sattwa, without being taken as used
for intelligence, may be taken to mean 'the quality of goodness' as well.
212. Anidram is explained by Nilakantha as a kingdom where anarchy
prevails, sleeplessness being its certain indication.
213. The sense seems to be that men patiently bear the injuries inflicted
upon them by others, without seeking to right themselves by force,
because they can invoke the king to punish the offenders. If there were
no kings, immediate vengeance for even the slightest injuries would be
the universal practice.
214. i.e., becoming foremost and happy here, attains to blessedness
hereafter.
215. The Wind is said to be the charioteer of Fire, because whenever
there is a conflagration, the Wind, appearing aids in extending it.
216. i.e., no one should covet the possessions of the king.
217. Kalya means able or strong; anakrandam is 'without allies';
anantaram means, 'without friends'; and Vyasaktam is 'engaged at war with
another.'
218. Tatparah is explained by Nilakantha as Karshanaparah.
219. I follow Nilakantha in reading this verse.
220. Chaitya trees are those that are regarded holy and unto which
worship is offered by the people.
221. Nilakantha thinks that ucchvasa means breath or air. The small
doors, he thinks, are directed to be kept for the admission of air.
222. The tirthas are eighteen in number, such as the council-room etc.
223. Pays off his debt, i.e., discharges his obligations to the subjects.
224. The ablative has here the sense of "towards."
225. The correct reading seems to be sreshtham and not srishtam. If the
latter reading be preferred, it would mean "the age called Krita that
comes in Time's course."
226. i.e., these are the true sources of the royal revenue.
227. The meaning is that if a king attends only to the acquisition of
wealth, he may succeed in acquiring wealth, but he will never succeed in
earning religious merit.
228. Literally, 'never flourishes.'
229. The charcoal-maker uproots trees and plants, and burns them for
producing his stock-in-trade. The flowerman, on the other hand, waters
his trees and plants, and gathers only their produce.
230. Dharmakosha literally means the 'repository of all duties.'
231. Children is a euphemism for subjects, suggested by the word pitris
to which it is antithetical.
232. Mahapathika is believed to mean a person making a voyage by the sea
or the ocean, The literal meaning seems to be 'a person making a long or
distant voyage.'
233. A Ritwij is a priest employed on a special occasion. A Purohita is
one who always acts as a priest.
234. Ama is raw food, such as paddy or uncooked rice, or fruits, etc.
235. The allusion is to such men as Utanka and Parasara, who although
they performed such cruel acts as the snake-sacrifice and the Rakshasa
sacrifice, were none-the-less entitled to heaven. So Kshatriya kings, by
invading the kingdoms of their foes and slaying thousands of Mali and
animals, are nevertheless regarded to be righteous and ultimately go to
heaven.
236. Kshatrarthe, i.e., for protecting the subjects. Anya means someone
who is not a Kshatriya. Abhibhavet means 'subdues.'
237. Idam sastram pratidhanam na is thus explained by Nilakantha. In
cases of incapacity, again, to give the prescribed Dakshina, the
sacrificer is directed to give away all he has. This direction or command
is certainly terrible, for who can make up his mind to part with all his
wealth for completing a sacrifice?
238. The falsehood consists in finding substitutes for the Dakshina
actually laid down. They are morsels of cooked food for a living cow, a
grain of barley for a piece of cloth; a copper coin for gold; etc.
239. The fact is that although the sacrificer may not be able to give the
Dakshina actually laid down in the Vedas, yet by giving its substitute he
does not lose any merit, for a single Purnapatra (256 handfuls of rice)
is as efficacious if given away with devotion, as the richest Dakshina.
240. i.e., such a sacrifice, instead of producing no merit, becomes the
means of extending the cause of sacrifices. In other words, such a
sacrifice is fraught with merit.
241. A Pavitra is made by a couple of Kusa blades for sprinkling
clarified butter upon the sacrificial fire.
242. The fact is that Ahuka and Akrura were bitterly opposed to each
other. Both of them, however, loved Krishna. Ahuka always advised Krishna
to shun Akrura, and Akrura always advised him to shun Ahuka. Krishna
valued the friendship of both and could ill dispense with either. What he
says here is that to have them both is painful and yet not to have them
both is equally painful.
243. The belief is still current that a wounded snake is certain to seek
vengeance even if the person that has wounded it places miles of distance
between himself and the reptile. The people of this country, therefore,
always kill a snake outright and burn it in fire if they ever take it.
244. i.e., as long as they are paid and have in their hands what has been
given to them.
245. i.e., shows these virtues in his conduct.
246. Tryavarah is explained by Nilakantha as "not less than three." The
number laid down generally is five. In no case it should be less than
three.
247. Water-citadels are those that are surrounded on all sides by a river
or rivers, or the sea. Earth-citadels are those that are built, on plains
fortified with high walls and encircled with trenches all around.
Human-citadels are unfortified cities properly protected by guards and a
loyal population.
248. Nilakantha says that this has reference to the second variety of
citadels mentioned in the previous verse.
249. Such as banian, peepul, etc. These afford refreshing shade to
sunburnt travellers.
250. 'Take wisdom,' i.e., consult with them. 'Should not always wait upon
them, etc.' lest robbers should kill them, suspecting them to be
depositories of the king's wealth.
251. The sense seems to be that if a sufficient margin of profit, capable
of maintaining one at ease, be not left, one would refrain absolutely
from work. The king, therefore, in taxing the outturns of work, should
leave such a margin of profit to the producers.
252. The sense is that the subjects then, on occasions of their
sovereign's want, hasten to place their resources at his disposal.
253. i.e., without injuring the source.
254. The Bengal reading of the first I me of this verse is vicious. The
Bombay reading kinchidanapadi (for Kasyanchidpadi) is the correct one.
The commentator explains that this has reference to alms, loans, and
taxes. Both the Bengal translators have made nonsense of this and the
following verse.
255. Karmabhedatah is explained differently by Nilakantha. He thinks that
it means 'lest those acts suffer injury.'
256. Anga is literally a part. The idea, however, is that the wealthy
form an estate in the realm. Kakud is the hump of the bull. The meaning,
of course, is that the man of wealth occupies a very superior position.
257. i.e., before the Brahmanas get their fill.
258. The Brahmanas are authorities for guiding other men. When,
therefore, a particular Brahmana leaves the kingdom, the people lose in
him a friend, teacher, and guide.
259. The king should dissuade in the manner indicated in verse 4. If that
does not suffice, and if the person intending to leave refers to the
king's previous neglect, the king should ask forgiveness and, of course,
assign to him the means of maintenance.
260. The original is elliptical in construction. The etat of the first
line has been supplied in the translation. In rendering the second line,
the second half should come first. The Burdwan version, as usual, is
erroneous. K.P. Singh's also is incomplete and inaccurate.
261. The word used is Dasyus, literally, robbers; here, enemies of
society and order.
262. Some texts read Yoddhyavyam for Boddhyavyam, and bhunjita for
yunjita.
263. i.e., thou shouldst care for such opinion, without being angry with
those that censure or blame thee.
264. i.e., they who have to undergo such privations in carrying on their
useful occupation should not be taxed heavily.
265. The correct reading is bharanti. Taranti also may give the same
meaning. K. P. Singh has erroneously rendered the second line.
266. i.e., goes to heaven.
267. Bhishma says that this discourse is very old. Probably this verse
has reference to the writer's idea of the motives that impelled the
Rishis of Brahmavarta when they devised for their Indian colony the
kingly form of government.
268. This verse gives the etymology of the word Rajan and Vrishala. He in
whom righteousness, shines (rajate) is a Rajan; and he in whom
righteousness, called Vrisha, disappear, is a Vrishala. Vide next verse.
269. The address Bharatarshabha is misplaced, seeing that it is Utathya
who is speaking and Mandhatri who is listening. The sense of the verse is
that it is the king who causes the age, for if he acts righteously, the
age that sets in is Krita; if, on the other hand, he acts sinfully, he
causes the Kali age to set in; etc. etc.
270. He who protects Weakness wins heaven, while he who persecutes it
goes to bell. Weakness, thus, is a great thing. Its power, so to say, is
such that it can lead to heaven and hell everyone with whom it may come
into contact.
271. The keeper of a cow has to wait, till it calves, for milk.
272. The sense is, I suppose, that if the king be overtaken by
destruction, his officers also do not escape.
273. Rajnah, Nilakantha thinks, is an accusative plural.
274. Some texts read Saranikan, meaning traders that make journeys and
voyages.
275. The king is God (incarnate) unto all righteous men, because they may
expect everything from him. As regards the second line, the meaning
depends upon bharati, which as the commentator explains means, "obtains
affluence or prosperity." For Patukah some texts read Pavakah. The
meaning then would be "becomes as a fire," i.e., destroys his own roots,
or, probably, becomes destructive to others."
276. K.P. Singh, I think, translates this verse erroneously. The Burdwan
version is correct. The speaker, in this verse, desires to illustrate the
force of righteous conduct. Transcribers' note: There was no
corresponding footnote reference in the text, so I have assigned this
footnote to an arbitrary location on the page--JBH.
277. Teshu i.e., unto the ministers already spoken of.
278. The sense of the passage is that the king should not ride vicious
elephants and horses, should guard himself against poisonous reptiles and
the arts of women, and should take particular care while ascending
mountains or entering inaccessible regions such as forests and woody
valleys.
279. The sense is that although it is laid down that kings should fight
with those only that are of the kingly order, yet when the Kshatriyas do
not arm themselves for resisting an invader, or other orders may fight
for putting down those that so arm themselves against the kings.
280. The Bengal reading of this verse, which I adopt, is better than the
Bombay reading. The Bengal reading is more consistent with what follows
in verse 8. If the Bombay reading be adopted, the translation would run
thus:--"One should not fight a Kshatriya in battle unless he has put on
armour. One should fight with one, after challenging in those
words--'Shoot, for I am shooting at thee." K.P. Singh's rendering is
substantially correct. The Burdwan version, as usual, is wrong.
281. The distress referred to here is of being unhorsed or deprived of
car or of weapons, etc.
282. The original is wry elliptical. I, therefore, expand it after the
manner of the commentator. Regarding the last half of the second line, I
do not follow Nilakantha in his interpretation.
283. This verse also is exceedingly elliptical in the original.
284. The sense seems to be that in fighting with the aid of deceit the
enemy should not be slain outright, such slaughter being sinful. Slaying
an enemy, however, in fair fight is meritorious.
285. This verse is not intelligible, nor does it seem to be connected
with what goes before.
286. The meaning is that king Pratardana took what is proper to be taken
and hence he incurred no sin. King Divodasa, however, by taking what he
should not have taken, lost all the merit of his conquests.
287. Nilakantha takes Mahajanam to mean the Vaisya traders that accompany
all forces. Following him, the vernacular translators take that word in
the same sense. There can belittle doubt, however, that this is
erroneous. The word means "vast multitudes." Why should Yudhishthira,
refer to the slaughter of only the Vaisyas in the midst of troops as his
reason for supposing Kshatriya practices to be sinful? Apayana mean,
"flight." I prefer to read Avayana meaning 'march.'
288. The protection of subjects is likened here to the performance of a
sacrifice that has the merit of all sacrifices. The final present in that
sacrifice is the dispelling of everybody's fear.
289. i.e., not at the weapon's edge, but otherwise.
290. Ajya is any liquid substance, generally of course clarified butter,
that is poured upon the sacrificial fire.
291. Sphis is the wooden stick with which lines are drawn on the
sacrificial platform.
292. The van of the hostile army is the place of his wives, for he goes
thither as cheerfully as he does to such a mansion. Agnidhras are those
priests that have charge of the celestial fires.
293. To take up a straw and hold it between the lips is an indication of
unconditional surrender.
294. I do not understand how this is an answer to Yudhishthira's
question. Nilakantha thinks that truth, in the above, means the
ordinances in respect of Kshatriya duties; that Upapatti, which I
understand means reasoning (or conclusion), indicates a disregard for
life, for those ordinances lead to no other conclusion. Good behaviour,
according to him, means encouraging the soldiers, speaking sweetly to
them, and promoting the brave, etc. Means and contrivances consist in
punishing desertion and cowardliness, etc. If Nilakantha be right, what
Bhishma says is that battles (which, of course, are intended for the
protection of righteousness) become possible in consequence of these four
causes.
295. The seven stars of this constellation are supposed to be the seven
great Rishis, viz., Marichi, Atri, Angira, Pulastya, Pulaha, Kratu, and
Vasishtha.
296. Venus.
297. Like Bhurisravas on the field of Kurukshetra.
298. Probably, one that has begun a sacrifice extending for a long
period. The Yadava hero Akrura avoided challenges to battle by beginning
a sacrifice. See Harivansa, the sections on the Syamantaka stone.
299. A form of expression meaning shameless.
300. This refers to death and physical pain, as explained by Nilakantha.
301. Skandha, Nilakantha thinks, means Samuha here.
302. i.e., the soldiers should be drawn up as to form a wedge-like
appearance with a narrow head.
303. Kulinja has many meaning. Nilakantha think that the word, as used
here, means 'snake.'
304. The object of these two verses is to indicate that a learned
astrologer and a learned priest are certain means for procuring victories
by warding off all calamities caused by unpropitious fate and the wrath
of the gods.
305. If a single deer takes fright and runs in a particular direction,
the whole herd follows it without knowing the cause. The simile is
peculiarly appropriate in the case of large armies, Particularly of
Asiatic hosts, if a single division takes to flight, the rest follows it.
Fear is very contagious. The Bengal reading jangha is evidently
incorrect. The Bombay reading is sangha. The Burdwan translators have
attempted the impossible feat of finding sense by adhering to the
incorrect reading. The fact is, they did not suspect the viciousness of
the text.
306. I have endeavoured to give the very construction of the original. It
is curious to see how the Burdwan Pundits have misunderstood the simple
verse.
307. Samiti is explained by Nilakantha to mean battle, and vijasyasya as
vijigishamanasya. Unless it be an instance of a cruce, vijasyasya can
scarcely be understood in such a sense.
308. i.e., the king should try conciliation, sending at the same time an
invading force, or making an armed demonstration. Such politic measures
succeed in bringing about peace.
309. i.e., ascertaining everything regarding him.
310. The French had taken Alsace and Lorraine. That was an impolitic
step, though, perhaps, Germany also, by taking back those provinces after
they had been completely Frenchified, has committed the same mistake.
Such injuries rankle in the heart and are never forgotten.
311. i.e., ruin him outright.
312. Brahma-dandah is the chastisement through the gods. When foes are
not seen, i.e., when they are at a distance, the king should employ his
priest to perform the rites of the Atharvan for bringing destruction upon
them. In the case, however, of foes being seen, i.e., when they are near,
he should move his troops without depending upon Atharvan rites.
313. Nipunam is explained by Nilakantha as Kusalam; and after drabhet
pestum is understood.
314. The sixfold forces are foot, horse, elephants, cars, treasury, and
traders following the camp.
315. I adopt Nilakantha's explanation of this verse. Loss of crops, etc.
are the inevitable consequences of expeditions. The king, on such
occasions, is obliged also to take particular care of the seven branches
of administration. As these are all unpleasant, they should be avoided.
316. i.e., starts such subjects for conversation as do not arise
naturally, for what he has in view is the proclaiming of the faults of
other people, a topic in which he alone is interested and not his hearers.
317. In the Bengal texts there is an error of reading viz., Satru for
Yatra in the first line of verse 3. The Burdwan Pundits repeat the error
in their vernacular version. K.P. Singha, of course, avoids it.
318. The Bengal texts, in the second line of verse 7, contain an error,
Saktincha is evidently a misreading for Sokancha. The Burdwan version, as
a matter of course, repeats the error, While K.P. Singha avoids it.
319. i.e., though dispossessed of my kingdom, I cannot yet cast off the
hope of recovering it.
320. i.e., he should think that his wealth has been given to him for the
sake of friends and relatives and others. He will then succeed in
practising charity.
321. Nilakantha explains Kusalah as niamatsarah and anyatra as Satrau. I
do not follow him.
322. The Bengal texts read Vidhitsa dhanameva cha. This is evidently
erroneous. The correct reading, as given in the Bombay text, is
Vidhitsasadhanena cha. Both the Bengali versions are incorrect.
323. The Vilwa is the fruit of the Egle marmelos.
324. The sense seems to be that by causing thy foe to be attached to
these things, the treasury of thy foe is likely to be exhausted. If this
can be brought about, thy foe will soon be ruined.
325. i.e., for the ruler of Videhas.
326. Jitavat is explained by Nilakantha as prapta jaya.
327. The word is Gana. it literally means an assemblage. There can be no
doubt that throughout this lesson the word has been employed to denote
the aristocracy of wealth and blood that surround a throne.
328. If the king, moved by avarice, taxes them heavily, the aristocracy
resent it and seek to pull down the king.
329. i.e., learned men of humility.
330. Probably, with the king.
331. The Burdwan Pundits make a mess of the last two verses. In 31, there
is an incorrect reading in the Bengal texts. It is Pradhanaccha for
pradanaccha. The Burdwan version repeats the error. K.P. Singha, of
course, avoids it, but his version is rather incomplete.
332. Literally, "One should not follow that course of duty which they do
not indicate. That again is duty which they command. This is settled."
333. Pratyasannah is explained by Nilakantha in a different way. I think,
his interpretation is far-fetched.
334. i.e., who knows when truth becomes as harmful as untruth, and
untruth becomes as righteous as truth.
335. Vide ante, Karna Parva.
336. Alludes to ante, Karna Parva. The Rishi, by pointing out the place
where certain innocent persons had concealed themselves while flying from
a company of robbers, incurred the sin of murder.
337. The allusion is to the story of an owl going to heaven for having,
with his beaks, broken a thousand eggs laid by a she-serpent of deadly
poison. The Burdwan Pundits have made nonsense of the first line of verse
8. There is no connection between the first and the second lines of this
verse. K.P. Singha has rendered it correctly.
338. This refers to the well-known definition of Dharma ascribed to
Vasishtha, viz., "That which is laid down in the Srutis and Smritis is
Dharma." The defect of this definition is that the Srutis and the Smritis
do not include every duty. Hence Vasishtha was obliged to add that where
these are silent, the examples and practices of the good ought to be the
guides of men, etc.
339. The Burdwan translator has made a mess of verse 21. K.P. Singha
quietly leaves it out. The act is, Swakaryastu is Swakariastu, meaning
'let the appropriator be.'
340. The construction is elliptical. Yah samayam chikrashet tat kurvit.
341. The meaning is that though born in a low race, that is no reason why
I should act like a low person. It is conduct that determines the race
and not the race that determines conduct. There may be pious persons
therefore, in every race. The Burdwan version of this line is simply
ridiculous,
342. Yatram means, as explained by the commentator, the duties of
government.
343. Nilakantha explains aparasadhanah as aparasa adhanah, i.e., without
rasa or affection and without dhana or wealth. This is very far-fetched.
344. Perhaps the sense is that men of vigorous understanding think all
states to be equal.
345. The true policy, therefore, is to wait for the time when the foe
becomes weak.
346. Mridustikshnena is better than Mridutikshnena.
347. A bird that is identified by Dr. Wilson with the Parra Jacana.
348. In India, the commonest form of verbal abuse among ignorant men and
women is 'Do thou meet with death,' or, 'Go thou to Yama's house.' What
Bhishma says is that as these words are uttered in vain, even so the
verbal accusations of wicked men prove perfectly abortive.
349. The Burdwan Pundits have totally misunderstood the first line of
this verse. K.P. Singha has rendered it correctly.
350. A dog is an unclean animal in Hindu estimation.
351. The antithesis consists, as pointed out by Nilakantha, is this,
viz., the man of high birth, even if ruined undeservedly, would not
injure his master. The man however, that is of low birth, would become
the foe of oven a kind master if only a few words of censure be addressed
to him.
352. Nilakantha explains that na nirddandvah means na nishparigrahah.
353. i.e., 'speak in brief of them, or give us an abridgment of thy
elaborate discourses.'
354. i.e., as the commentator explains, keenness, when he punishes and
harmlessness when he shows favour.
355. i.e., 'should assume the qualities (such as keenness, etc.),
necessary for his object.' K.P. Singha's version of the last line of 8 is
erroneous. The Burdwan version is right.
356. Vrihadvrikshamivasravat is explained by Nilakantha as Vrihantak
Vrikshah Yatra; asravat is explained as rasamprasravat. I think
Vrihadvriksham may be taken as a full-grown Palmyra (1) tree. The sense
is that as men always draw the juice from a full-grown tree and 'lot from
a young one, even so the king should take care as to how taxes should be
laid upon subjects that are unable to bear them.
357. i.e., by tempering with the governors of the citadels and the
garrisons of his foes, as the commentator explains.
358. i.e., that king who is vain and covetous.
359. Whether it belongs to himself or to any other person.
360. The sense seems to be that a king should always be guided by the
precepts of the science of king-craft without depending upon chance.
361. i.e., he who earns religious merit is sure to obtain such regions;
and as great merit may be acquired by properly discharging kingly duties
one may, by such conduct, win much felicity hereafter.
362. Vyavahara is vi and avahara, hence that through which all kinds of
misappropriation are stopped. It is a name applied to Law and
administration of justice.
363. The commentator, in a long note, gives very fanciful explanations
touching every one of these peculiarities of form. He understands
Mrigaraja to mean the black antelope. I cannot reject the obvious meaning
of the word. The object of the poet is simply to create a form that is
frightful.
364. These are Righteousness, Law, Chastisement, God, and Living Creature.
365. The nearest approach in English to what is meant here by Vyavahara
is Law. Three kinds of Vyavahara or Law are here spoken of. The first is
the ordinary Law, according to which the disputes of litigants are
decided, it includes booth civil and criminal law, it is quaintly
described here as Vattripratyayalakskana, i.e., 'characterised by a
belief in either of two litigant parties.' When a suit, civil or
criminal, is instituted, the king or those that act in the king's name
must call for Evidence and decide the matter by believing either of the
two parties. Then follows restoration or punishment. In either case, it
is a form of Chastisement The second kind of Vyavahara or Law is the
ecclesiastical law of the Vedas. These are the precepts or injunctions
laid down in those sacred books for regulating every part of human duty.
The third kind of Vyavahara or Law is the particular customs of families
or races. It is also called kulachara. Where Kulachara is not
inconsistent or in open variance with the established civil or criminal
Law, or is not opposed to the spirit of the ecclesiastical law as laid
down in the Vedas, it is upheld. (Even the British courts of law uphold
Kulachara, interpreting it very strictly). What Bhishma says here is that
even Kulachara should not be regarded as inconsistent with the scriptures
(Vedas and Smritis).
366. In the verse 52 Bhishma says that the first kind of Vyavahara or
Law, i.e., the ordinary civil and criminal law of a realm, must be
regarded as resting on the king. But as this kind of law has the Veda for
its soul and has originally flowed from Brahman, a king incurs no sin by
administering it and by inflicting chastisement in its administration.
The purport in brief, of verse 54 is that Manu and others, in speaking of
Morality and duty have said that it is as binding as the ordinary law
that is administered by kings.
367. Jataharamadisat may also mean 'ordered the removal of his matted
locks'--in other words, 'had a shame.'
368. i.e., to acknowledge thee as a tutor.
369. The sense is that inasmuch as the Grandsire, who was the governor of
the universe, assumed the mild and peaceful aspect of a sacrificer,
Chastisement which had dwelt in his furious form could no longer exist.
370. Though Sula is mentioned, yet it is Vishnu and not Mahadeva, that is
implied. Generally the word means any weapon.
371. The whole account contains more than one inconsistency. The
commentator is silent. I think the inconsistencies are incapable of being
explained. It is very probable that there have been interpolations in the
passage. Verse 34 is probably an interpolation, as also verse 36.
372. i.e., Self-denial or discipline.
373. I have not the faintest idea of what is intended by these verses,
viz., 43 and 51. Nilakantha is silent. It is very doubtful if they have
really any meaning.
374. The commentator illustrates this by the action of a virtuous husband
seeking congress with his wedded wife in the proper season. There is
religious merit in the performance of the rites known by the name of
Garbhadhana; there is pleasure in the act itself; and lastly, wealth or
profit in the form of a son is also acquired.
375. There are three qualities or attributes that characterise human
acts, viz., Goodness, Passion, and Darkness. Vide the latter sections of
the Bhagavadgita. Such Virtue and Wealth and Pleasure, therefore, are not
very high objects of pursuit. Things possessing the, attribute of
Goodness only are worthy of pursuit.
376. i.e., one should seek virtue for only compassing purity of soul;
Wealth in order that one may spend it in acts undertaken without desire
of fruit; and Pleasure for only supporting the body.
377. Dharmadinkamanaishthikan, i.e., having Dharma for the first and
Karna for the last, hence Virtue, Wealth and Pleasure.
378. Pisitaudanam is food mixed with pounded meat; a kind of Pilau, or,
perhaps, Kabab.
379. Vagagravidyanam is explained by Nilakantha to mean persons whose
learning is at the end of their tongues and not buried in books; hence,
persons of sharp memory.
380. The asker wishes to rob Prahlada of his conduct.
381. This lake is at a great height on the Himalayas.
382. The spirits of those two immortal sages are supposed to dwell for
ever, in that retreat in the enjoyment of true happiness.
383. i.e., Hope is slender; while things unconnected with Hope are the
reverse.
384. The sense is that such persons should always be distrusted. Yet
there are men who hope for good from them. Such hope, the sage says, is
slenderer than his slender body.
385. The word maya repeated in verses 14 to 18 is explained by Nilakantha
as having the sense of mattah. The meaning, of course, is very plain. Yet
the Burdwan translator has strangely misunderstood it. K.P. Singha, of
course, gives an accurate version.
386. For the king's disregard of the sage in former days.
387. The distress, which Yudhishthira felt at the thought of the
slaughter in battle.
388. i.e., this is not a subject upon which one can or should discourse
before miscellaneous audiences.
389. i.e., by ingenious contrivances a king may succeed in filling his
treasury, or his best ingenuity and calculations may fail.
390. i.e., with a pure heart.
391. i.e., when the season of distress is over.
392. i.e., under ordinary situations of circumstances.
393. i.e., he should perform expiations and do good to them whom he has
injured, so that these may not remain discontented with him.
394. He should not seek to rescue the merit of other or of himself, i.e.,
he should not, at such times, refrain from any act that may injure his
own merit or that of others; in other words, he may disregard all
considerations about the religious merits of others and of himself His
Sole concern at such a time should be to save himself, that is, his life.
395. Sankhalikhitam, i.e., that which is written on the forehead by the
Ordainer.
396. Literally, "cause to be removed."
397. The army and the criminal courts.
398. The commentator explains it in the following way. The ordinary
texts, without exceptions of any kind, laid down for seasons of distress,
permit a king to fill his treasury by levying heavy contributions on both
his own subjects and those of hostile kingdoms. An ordinary king, at such
a time, acts in this way. A king, however, that is endued with
intelligence, while levying such contributions, takes care to levy them
upon those that are wicked and punishable among his own subjects and
among the subjects of other kingdoms, and refrains from molesting the
good. Compare the conduct of Warren Hastings in exacting a heavy tribute,
when his own treasury was empty, from Cheyt Singh, whose unfriendliness
for the British power was a matter of notoriety.
399. The sense seems to be that there are persons who hold that priests
and Brahmanas should never be punished or taxed. This is the eternal
usage, and, therefore, this is morality. Others who approve of the
conduct of Sankha towards his brother Likhita on the occasion of the
latter's appropriating a few fruits belonging to the former, are of a
different opinion. The latter class of persons Bhishma says, are as
sincere as the former in their opinion. They cannot be blamed for holding
that even priests and Brahmanas may be punished when offending.
400. Duty depending on all the four foundations, i.e., as laid down in
the Vedas; as laid down in the Smritis; as sanctioned by ancient usages
and customs; and as approved by the heart or one's own conscience.
401. i.e., yield with ease.
402. Grammatically, the last line may mean,--'The very robbers dread a
king destitute of compassion.'
403. Their wives and children ought to be saved, and their habitations
and wearing apparel and domestic utensils, etc., should not be destroyed.
404. i.e., 'he that has wealth and forces.'
405. The sense seems to be that a poor man can have only a little of all
earthly things. That little, however, is like the remnant of a strong
man's dinner.
406. It is always reproachful to accept gifts from persons of
questionable character.
407. The king should similarly, by punishing the wicked, cherish the good.
408. The sense seems to be that sacrifice proceeds more from an internal
desire than from a large sum of money lying in the treasury. If the
desire exists, money comes gradually for accomplishing it. The force of
the simile consists in the fact that ants (probably white ants) are seen
to gather and multiply from no ostensible cause.
409. The meaning is that as regards good men, they become friends in no
time. By taking only seven steps in a walk together, two such men become
friends.
410. Virtue prolongs life, and sin and wickedness always shorten it. This
is laid down almost everywhere in the Hindu scriptures.
411. i.e., if ex-casted for irreligious practices.
412. The correct reading is Jatakilwishat.
413. The sense, of course, is that such a man, when filled with fear,
becomes unable to ward off his dangers and calamities. Prudence requires
that one should fear as long as the cause of fear is not at hand. When,
however, that cause has actually presented itself, one should put forth
one's courage.
414. The hostility between Krishna and Sisupala was due to the first of
these causes; that between the Kurus and the Pandavas to the second; that
between Drona and Drupada to the third; that between the cat and the
mouse to the fourth; and that between the bird and the king (in the
present story) to the fifth.
415. The sense seems to be that the act which has led to the hostility
should be calmly considered by the enemy before he gives way to anger.
416. If it is Time that does all acts, there can be no individual
responsibility.
417. i.e., they are indifferent to other people's sorrow.
418. Honey-seekers direct their stops through hill and dale by marking
intently the course of the flight of bees. Hence they meet with frequent
falls.
419. Everything decays in course of time. Vide the characteristics of the
different Yugas, ante.
420. i.e., do any of these or all as occasion may require.
421. The king should imitate the cuckoo by causing his own friends or
subjects to be maintained by others; he should imitate the boar by
tearing up his foes by their very roots; he should imitate the mountains
of Meru by presenting such a front that nobody may transgress him he
should imitate an empty chamber by keeping room enough for storing
acquisitions he should imitate the actor by assuming different guises;
and lastly, he should imitate devoted friend in attending to the
interests of his loving subjects.
422. The crane sits patiently by the water side for hours together in
expectation of fish.
423. i.e., if he passes safely through the danger.
424. The triple aggregate consists of Virtue, Wealth, and Pleasure. The
disadvantages all arise from an injudicious pursuit of each. Virtue
stands as an impediment in the way of Wealth; Wealth stands in the way of
Virtue; and Pleasure stands in the way of both. The inseparable adjuncts
of the three, in the case of the vulgar, are that Virtue is practised as
a Means of Wealth, Wealth is sought as a means of Pleasure; and Pleasure
is sought for gratifying the senses. In the case of the truly wise, those
adjuncts are purity of the soul as the end of virtue, performance of
sacrifices as the end of Wealth; and upholding of the body as the end of
Pleasure.
425. Literally, 'preservation of what has been got, and acquisition of
what is desired.'
426. These depend on the king, i.e., if the king happens to be good,
prosperity, etc., are seen. On the other hand, if the king becomes
oppressive and sinful, prosperity disappears, and every kind of evil sets
in.
427. In India, during the hot months, charitable persons set up shady
thatches by the sides of roads for the distribution of cool water and raw
sugar and oat soaked in water. Among any of the principal roads running
through the country, one may, during the hot months, still see hundreds
of such institutions affording real relief to thirsty travellers.
428. Such as Rakshasas and Pisachas and carnivorous birds and beasts.
429. Abandoning his Homa fire.
430. i.e., flowers already offered to the deities.
431. No one of the three regenerate orders should take dog's meat. It
thou takest such meat, where would then the distinction be between
persons of those orders and men like Chandalas?
432. Agastya was a Rishi. He could not do what was sinful.
433. The idea that man comes alone into the world and goes out of it
alone. Only the wife is his true associate for she alone is a sharer of
his merits, and without her no merit can be won. The Hindu idea of
marriage is a complete union. From the day of marriage the two persons
become one individual for the performance of all religious and other acts.
434. The sense seems to be that our strength, though little, should be
employed by us in attending to the duties of hospitality in our own way.
435. Literally, 'thou art at home,' meaning I will not spare any trouble
in making thee feel and enjoy all the comforts of home in this place.
436. Mahaprasthana is literally an unreturning departure. When a person
leaves home for wandering through the world till death puts a stop to his
wanderings, he is said to go on Mahaprasthana.
437. The theory is that all distresses arise originally from mental error
which clouds the understanding. Vide Bhagavadgita.
438. Making gifts, etc.
439. Here amum (the accusative of adas) evidently means 'that' and not
'this.' I think the reference, therefore, is to heaven and not to this
world.
440. These are Mleccha tribes of impure behaviour.
441. i.e., for my instructions.
442. So great was the repugnance felt for the slayer of a Brahmana that
to even talk with him was regarded a sin. To instruct such a man in the
truths of the Vedas and of morality was to desecrate religion itself.
443. The version of 5 is offered tentatively. That a person possessed of
affluence should become charitable is not wonderful. An ascetic, again,
is very unwilling to exercise his power. (Witness Agastya's unwillingness
to create wealth for gratifying his spouse.) What is meant by these two
persons not living at a distance from each other is that the same cause
which makes an affluent person charitable operates to make an ascetic
careful of the kind of wealth he has.
444. That which is asamikshitam is samagram karpanyam.
445. Nilakantha explains that vala here means patience (strength to bear)
and ojas (energy) means restraints of the senses.
446. Both the vernacular translators nave rendered the second line of
verse 25 wrongly. They seem to think that a person by setting out for any
of the sacred waters from a distance of a hundred yojanas becomes
cleansed. If this meaning be accepted then no man who lives within a
hundred yojanas of any of them has any chance of being cleansed. The
sense, of course, is that such is the efficacy of these tirthas that a
man becomes cleansed by approaching even to a spot within a hundred
yojanas of their several sites.
447. These mantras form a part of the morning, noon and evening prayer of
every Brahmana. Aghamarshana was a Vedic Rishi of great sanctity.
448. In the first line of 26 the correct reading is Kutah not Kritah as
adopted by the Burdwan translators.
449. i.e., beasts and birds. The vernacular translators wrongly render
it--'Behold the affection that is cherished by those that are good
towards even the beasts and birds!'
450. The correct reading is Murtina (as in the Bombay text) and not
Mrityuna. The Burdwan version adopts the incorrect reading.
451. The allusion is to the story of Rama having restored a dead Brahmana
boy. During Rama's righteous reign there were no premature deaths in his
kingdom. It happened, however, one day that a Brahmana father came to
Rama's court and complained of the premature death of his son. Rama
instantly began to enquire after the cause. Some sinful act in some
corner of the kingdom, it was suspected, had caused the deed. Soon enough
Rama discovered a Sudra of the name of Samvuka engaged in the heart of a
deep forest in ascetic penances. The king instantly cut off the man's
head inasmuch as a Sudra by birth had no right to do what that man was
doing. As soon as righteousness was upheld, the deceased Brahmana boy
revived. (Ramayana, Uttarakandam).
452. Literally, 'by giving up their own bodies'.
453. i.e., he is sure to come back to life.
454. The word sramana is used in Brahmanical literature to signify a
certain order of ascetics or yatis that have renounced work for
meditation. It is also frequently employed to mean a person of low life
or profession. It should be noted, however, that in Buddhistic literature
the word came to be exclusively used for Buddhist monks.
455. This is how Nilakantha seems to explain the line, Bhishma is anxious
about the effect of his instructions. He says that those instructions
would bear fruit if the gods will it; otherwise, his words would go for
nothing, however carefully he might speak.
456. The commentator explains that including the first, altogether 12
questions are put by Yudhishthira.
457. This is an answer to the first question viz., the general aspect of
ignorance.
458. The word Sreyas has a peculiar meaning. It implies, literally, the
best of all things; hence, ordinary, in such passages, it means beatitude
or the highest happiness that one may acquire in heaven. It means also
those acts of virtue by which that happiness may be acquired. It should
never be understood as applicable to anything connected with earthly
happiness, unless, of course, the context would imply it.
459. The sense is that such a man never sets his heart upon things of
this world, and accordingly these, when acquired, can never satisfy him.
His aspirations are so great and so high above anything this world can
give him that the attainment of even the region of Brahma cannot, as the
commentator explains, gratify him. At first sight this may look like want
of contentment, but in reality, it is not so. The grandeur of his
aspirations is sought to be enforced. Contentment applies only to
ordinary acquisitions, including even blessedness in heaven.
460. i.e., such a man is sure of attaining to a blessed end.
461. Such as distinctions of caste, of dress, of food, etc., etc.
462. A reference to the region of Brahma, which is supposed to be located
within every heart. One reaches that region through penances and
self-denial. The sense, of course, is that his is that pure felicity of
the heart who has succeeded in driving off all evil passions therefrom.
463. The word used here is Buddhasya (genitive of Buddha.) May not this
verse be a reference to the Buddhistic idea of a Buddha?
464. i.e., both are equally efficacious.
465. In the Bengal texts, verse 9 is a triplet. In the second line the
correct reading is nirvedat and not nirdesat. Avadya is fault.
Vinivartate is understood at the end of the third line, as suggested by
Nilakantha. Both the Bengali versions of 9 are incomplete, the Burdwan
one being also incorrect.
466. The commentator explains that compassion, like the faults enumerated
above, agitates the heart and should be checked for the sake of
individual happiness or tranquillity of soul.
467. In India, from the remotest times, preceptors are excluded from
charging their pupils any fees for the instruction they give. No doubt, a
final fee, called Gurudakshina, is demandable, but that is demandable
after the pupil has completed his studies. To sell knowledge for money is
a great sin. To this day in all the indigenous tols of the country,
instruction is imparted free of all charges. In addition to this, the
pupils are fed by their preceptors. The latter, in their turn, are
supported by the charity of the whole country.
468. Dakshina is the present or gift made in sacrifices.
469. Vahirvyedichakrita, etc., is the correct reading.
470. i.e., such a person may perform a grand sacrifice in which Soma is
offered to the gods and drunk by the sacrificer and the priests.
471. The Burdwan translator, misled by the particle nah, supposes that
this verse contains an injunction against the spoliation of a Sudra. The
fact is, the nah here is equal to 'ours'.
472. Who has fasted for three whole days.
473. Aswastanavidhana is the rule of providing only for today without
thinking of the morrow.
474. The sense, of course, is that if a Brahmana starves, that is due to
the king having neglected his duty of providing for him.
475. I follow Nilakantha in rendering abrahmanam manyamanah. It may also
mean 'regarding himself to be a fallen Brahmana (for the time being)'.
476. It should be noted that the word foeticide used in such texts
frequently means all sins that are regarded as equivalent to foeticide.
Hence, killing a Brahmana is foeticide, etc.
477. There is a material difference of reading in this verse. Following
the Bengal texts, the above version is given. The Bombay text runs as
follows: 'upon his body being burnt therewith, or by death, he becomes
cleansed.' The Bombay text seems to be vicious. Drinking is regarded as
one of the five heinous sins. The severer injunction contained in the
Bengal texts seems therefore, to be the correct reading.
478. The true reading is nigacchati and not niyacchati. The Burdwan
translator has misunderstood the word papam in this verse.
479. Nilakantha correctly explains the connection of Susamsitah.
480. Nilakantha explains that the question of Nakula excited the heart of
Bhishma and caused a flow of blood through his wounds. Hence Bhishma
compares himself to a hill of red-chalk.
481. Durvarani, Durvaradini, Durvachadini, are some of the readings of
the first line.
482. Literally, family or clan; here origin.
483. The second line of 19 is unintelligible.
484. Taddhitwa is tat hi twa. Nilakantha thinks that twa here is twam.
485. In the Bengal texts, 41 is made a triplet, and 42 is made to consist
of a single line; 42 is represented as Vaisampayana's speech. This is
evidently an error; 41 a couplet. 42 also is so. Rajna etc., refer to
Bhima. K.P. Singha avoids the error; the Burdwan translator, as usual,
makes a mess of 41 by taking it to be a triplet.
486. There can be very little doubt that the second line has a distinct
reference to the principal article of faith in Buddhism. Emancipation
here is identified with Extinction or Annihilation. The word used is
Nirvana. The advice given is abstention from attachments of every kind.
These portions of the Santi are either interpolations, or were written
after the spread of Buddhism.
487. The doctrine set forth in 48 is the doctrine of either Universal
Necessity as expounded by Leibnitz, or that of Occasional Causes of the
Cartesian school. In fact, all the theories about the government of the
universe are strangely jumbled together here.
488. i.e., they that have wives and have procreated children.
489. Raktamivavikam and not Raktamivadhikam, is the correct reading. The
Burdwan translator accepts the incorrect reading.
490. The true reading is Brahmavarjitah and not that word in the
accusative. Both the Bengali versions have adhered to the incorrect
reading of the Bengal texts.
491. i.e., it was not a piece torn off from a full piece, but both its
dasas or ends were there.
492. To this day there are many Brahmanas in India who are
asudra-pratigrahins, i.e., who accept no gift, however rich, from a Sudra.
493. Kimpurusha is half-man and half-horse. The body is supposed to be
that of a horse, and the face that of a man.
494. Literally, 'for obtaining goods'.
495. At such entertainments, Hindus, to this day, sit on separate seats
when eating. If anybody touches anybody else's seat, both become impure
and cannot eat any longer. Before eating, however, when talking or
hearing, the guests may occupy a common seat, i.e., a large mat or
blanket or cloth, etc., spread out on the floor.
496. Agni or fire is a deity that is said to have Vayu (the wind-god) for
his charioteer. The custom, to this day, with all travellers in India is
to kindle a large fire when they have to pass the night in woods and
forests or uninhabited places. Such fires always succeed in scaring off
wild beasts. In fact, even tigers, raging with hunger, do not approach
the place where a blazing fire is kept up.
497. Surabhi is the celestial cow sprung from the sage Daksha.
498. Whether the word is chirat or achirat is difficult to make out.
499. In Sanskrit the ablative has sometimes the sense of 'through'. Here,
mitrat means both from and through. What is said is that wealth, honours,
etc., may be acquired through friends, i.e., the latter may give wealth
or be instrumental in its acquisition, etc.
500. It is very difficult to literally translate such verses. The word
Dharma is sometimes used in the sense of Religion or the aggregate of
duties. At other times it simply means a duty or the course of duties
prescribed for a particular situation. Tapah is generally rendered
penance. Here, however, it has a direct reference to sravana (hearing),
manana (contemplation), and nididhyasana (abstraction of the soul from
everything else for absolute concentration). The Grammar of the second
half of the first line is Sati apretya etc., Sat being that which is
real, hence, the Soul, or the Supreme Soul, of which every individual
Soul is only a portion.
501. And not the Soul, as the commentator explains. With the death of the
body joy and grief disappear.
502. The art by which the body could, as in Egypt, be preserved for
thousands of years was not known to the Rishis.
503. The commentator explains the sense of this as follows; The cow
belongs to him who drinks her milk. Those who derive no advantage from
her have no need for showing her any affection. One should not covet what
is above one's want, It has been said, that (to a thirsty or hungry or
toil-worn man), a little quantity of vaccine milk is of more use than a
hundred kine; a small measure of rice more useful than a hundred barns
filled with grain; half a little bed is of more use than a large mansion.
504. I follow Nilakantha in rendering this verse. His interpretation is
plausible. Mudatamah, according to him, are those who are in deep sleep.
There are four stages of consciousness. These are (1) wakefulness, (2)
dream, (3) dreamless or deep slumber, and (4) Turiya or absolute Samadhi
(which the Yogin only can attain to).
505. The two extremes, of course, are dreamless slumber and Turiya or
Samadhi. The two intermediate ones are wakefulness and sleep with dream.
506. Pride in consequences of having insulted or humiliated others; and
success over others such as victories in, battle and other concerns of
the world.
507. The first half of the second line is read variously. The sense,
however, in effect, remains unaltered. What is said here is that man who
succeeds in attaining to a state of Brahma by true Samadhi or abstraction
from the world, can never be touched by grief.
508. In all treatises on Yoga it is said that when the first stage is
passed, the neophyte succeeds in looking at his own self. The meaning
seems to be that he experiences a sort of double existence so that he
succeeds in himself looking at his own self.
509. This is the same as 46. The Bombay edition does not repeat it.
510. The house referred to is the body. The single column on which it is
supported is the backbone, and the nine doors are the eyes, the ears, the
nostrils, etc. etc.
511. The sense is that women always regard their human lovers as dear
without regarding the Supreme Being to be so, although He is always with
them.
512. i.e., coursing on, without waiting for any one.
513. Literally, intelligent.
514. The true reading is Jnanena and not ajnanena. Then, in the last
foot, the word is a-pihitah and not apihitah. The words with ava and api
frequently drop the initial a, Hence a-pihitah means not covered.
515. The word used in the text is Devanam (of the gods). There can be no
doubt however, that the word deva is here used for implying the senses.
516. i.e., wild beasts and lawless men.
517. Asatyajyam and Asatyadyam are both correct. The sense is the same.
The first means 'having untruth for the libation (that it eats up).' The
second means 'having untruth for the food (it devours)'.
518. Santi is tranquillity. The Santi-sacrifice is the endeavour to
practise self-denial in everything; in other words, to restrain all sorts
of propensities or inclinations. The Brahma-sacrifice is reflection on
truths laid down in the Upanishads. The Word-sacrifice consists in the
silent recitation (japa) of the Pranava or Om, the initial mantra. The
Mind-sacrifice is contemplation of the Supreme Soul. The Work-sacrifice
consists in baths, cleanliness, and waiting upon the preceptor.
519. Both readings are correct, viz., Kshetrayajna and Kshetrayajna.
Kshetra is, of course, the body. If the latter reading be accepted, the
meaning will be 'a sacrifice like that of a Kshatriya, i.e., battle.'
Hence, all kinds of acts involving cruelty.
520. or, seek Brahma in thy understanding. The word Atman is often
synonymous with Supreme Self.
521. The commentator explains that the object of Yudhishthira's question
is this: in the preceding section or lesson it has been inculcated that
one may seek the acquisition of the religion of moksha or emancipation
even when he is young. Yudhishthira enquires whether wealth (so necessary
for the performance of sacrifices) is needed for the acquisition of that
religion. If wealth be necessary, the poor then would not be able to
acquire that religion. Hence the enquiry about the way in which joy and
sorrow come to the wealthy and to the poor.
522. The verses are said to be old. Nilakantha accordingly supposes that
it was not Sampaka who recited them to Bhishma, but some one else. I
follow the commentator; but the grammar of the concluding verse of this
section must have to be twisted for supporting him.
523. Kakataliyam is, literally, 'after the manner of the crow and the
palmyra fruit.' The story is that once when a crow perched upon a palmyra
tree a fruit (which had been ripe) fell down. The fruit fell because of
its ripeness. It would be a mistake to accept the sitting of the crow as
the cause of the fall. The perching was only an accident. Yet men very
frequently, in tracing causes, accept accidents for inducing causes. Such
men are said to be deceived by 'the fallacy of the crow and the palmyra
fruit.'
524. Exertion to be successful must depend on circumstances. The
combination of circumstances is destiny.
525. It is difficult to resist the belief that many of the passages of
the Santi are later additions. Suka was the son of Vyasa. To quote a
saying of Suka (or, as he was called Sukadeva Goswamin), if Vyasa was the
real writer of this passage, is rather suspicious.
526. i.e., arrive at such a point that nothing was left for him to desire.
527. i.e., with, the view of doing thee good, I shall emancipate myself
from all attachments and enjoy the blessedness of tranquillity.
528. Here the theory of desire seems to be reversed. Desire is mere wish
after anything. When its gratification is sought, the form it assumes is
that of determination or will. If, however, Kama be taken as the
formulated desire after specific objects, then, perhaps, the Will may be
regarded as its foundation, at least, in respect of the distress and
difficulties that come in its train.
529. I think the Bombay reading of this verse is incorrect. Bhuttagramah
(nom. sing.) should be Bhutagramam (accusative sing.). The Yah is Kamah.
It is Desire that is exhorted to go away whithersoever it chooses. If the
elements be thus exhorted, then it is death that the speaker desires.
This would be inconsistent with the spirit of the passage.
530. The use of the plural Yushmashu might lead at first sight to take it
as standing for the elements. It is plain, however, that it refers to all
attributes that are founded on Rajas and Tamas.
531. Beholding all creatures in my own body and mind i.e., identifying
myself with all creatures or never taking them as distinct and separated
from me: in other words, professing and practising the principle of
universal love.
532. The two lines are antithetical. What is said here is that though
there is misery in property, there is no real happiness in affluence.
Hence Nilakantha is right in supposing that the last word of the first
line is not dhane but adhane the Sandhi being Arsha.
533. Nilakantha explains that by Saranga here is meant the bee. The
anweshanam following it is 'going behind.' The whole compound means
'imitation of the bee in the forest.'
534. The allusion is to the story of Pingala, in Section 74 ante.
535. The story, evidently a very ancient one, is given in full in the
Bhagavat. Once on a time, a maiden, residing in her father's house,
wished to feed secretly a number of Brahmanas. While removing the grain
from the barn, her anklets, made of shells, began to jingle. Fearing
discovery through that noise, she broke all her anklets except one for
each hand.
536. Animittatah is explained by Nilakantha as one that has no cause,
i.e., Brahma. The commentator would take this speech as a theistic one. I
refuse to reject the plain and obvious meaning of the word, All phases of
speculative opinion are discussed in the Santi. It is very Possible that
a religious indifferentism is preached here.
537. The sense of the passage is that as everything depends upon its own
nature, it cannot, by its action, either gladden or grieve me. If a son
be born to me I am not delighted. If he dies, I am not grieved. His birth
and death depend upon his own nature as a mortal. I have no Power to
alter that nature or affect it in any way.
538. The word Ajagara implies 'after the manner of a big snake that
cannot move.' it is believed that such snakes, without moving, lie in the
same place in expectation of prey, eating when anything comes near
famishing when there is nothing.
539. The meaning is that even copious drafts do not slake thirst
permanently, for after being slaked, it is sure to return.
540. In the Bengal texts, 44 is made a triplet. The correct reading,
however, is to take 44 as a couplet and 45 as a triplet. Nilakantha
points out that Icchantaste, etc., is grammatically connected with 45.
541. The auspicious constellations are such as Pushya and others; the
inauspicious are Mula Aslesha, Magha, etc; yajnaprasava may also mean the
fruits of sacrifices.
542. Anwikshikim may also mean 'microscopic'.
543. The word dattam, generally rendered 'gifts' or 'charity,' means and
includes protection of suppliants, abstention from injury as regards all
creatures, and actual gifts made outside the sacrificial altar.
Similarly, the maintenance of the sacred fire, penances, purity of
conduct, the study of the Vedas, hospitality to guests, and offer of food
to the Viswedevas, are all included in the word Ishta which is ordinarily
rendered 'sacrifice.'
544. i.e., even if he seeks to avoid it.
545. i.e., becomes his inseparable associate.
546. What is meant is that if once the consequences of the acts of a past
life are exhausted, the creature (with respect to whom such exhaustion
takes place), is freed from all vicissitudes of life. Lest, however, such
creatures become emancipated, the orthodox view is that a balance is
always left of both merit and demerit, so that a new birth must take
place and the consequences of what is thus left as a balance must begin
to be enjoyed or suffered. This is not referred to here, but this is the
view of all orthodox Hindus.
547. The first word of this verse is diversely read. The reading I adopt
is samunnam meaning drenched in water. If it be samjuktam it would mean
united, with filth, of course. Another reading is samswinnam, meaning
'drenched with sweat.' Nilakantha explains upavasah here as equivalent to
the renunciation of all earthly possessions. Ordinarily it means 'fasts.'
548. This verse occurs in the Santi Parva. It is difficult to understand
in what sense it is said that the track of the virtuous cannot be marked.
Perhaps, it is; intended that such men do not leave any history or record
behind them, they having abstained from all kinds of action good or bad.
549. Manasa means 'appertaining to the mind,' or rather, the Will. Mahat
literally means great.
550. Veda is here used in the sense of Knowledge and Power.
551. Sarvabhutatmakrit is explained by Nilakantha thus. He who is
Sarvabhutatman is again bhutakrit. On the authority of the Srutis the
commentator adds,--ye ete pancha akasadayodhatavo-dharana-karmanah sa eva
Brahma.
552. The word Devah here is evidently used in the sense of luminous or
shining ones and not in that of gods or deities.
553. The Rishis supposed that the pouring of water created the air
instead only of displaying it.
554. All created things are called Bhutas, but the five principal
elements, viz., fire, air, earth, water, and space, are especially called
Bhutas or Mahabhutas.
555. This is certainly curious as showing that the ancient Hindus knew
how to treat diseased plants and restore them to vigour.
556. K.P. Singha wrongly renders this verse. The Burdwan translator is
right.
557. Both the Bengal and the Bombay texts read bhutani. The correct
reading, however, appears to be bhutanam.
558. The word for duct is Srotas. It may also be rendered 'channel.' Very
like the principal artery or aorta.
559. Notwithstanding much that is crude anatomy and crude physiology in
these sections, it is evident, however, that certain glimpses of truth
were perceived by the Rishis of ancient times. Verse 15 shows that the
great discovery of Harvey in modern times was known in ancient India.
560. In works on yoga it is laid down that the main duct should be
brought under the control of the will. The soul may then, by an act of
volition, be withdrawn from the whole physical system into the
convolutions of the brain in the head. The brain, in the language of
yogins, is a lot us of a thousand leaves. If the soul be withdrawn into
it, the living creature will then be liberated from the necessity of food
and sleep, etc., and will live on from age to age, absorbed in
contemplation of divinity and in perfect beatitude.
561. It is often said that in an advanced stage of yoga, one is enabled
to behold one's Soul, or, a sort of double existence is realised in
consequence of which the Soul becomes an object of internal survey to the
Soul itself. Very probably, writers on yoga employ this language in a
figurative sense.
562. The commentator explains that the words expressive of hue or colour
really mean attributes. What is intended to be said is that the Brahmanas
had the attribute of Goodness (Sattwa); the second order had the
attribute of Passion (Rajas); the third got a mixture of the two, i.e.,
both goodness and passion (Sattwa and Rajas); while the lowest order got
the remaining attribute, viz., Darkness (Tamas).
563. The distinction here laid down seems to be this: the eternal
creation is due to the yoga or mental action of the Primeval Deity. That
creation which we behold is the result of the penances of those sages who
were first created. Perhaps, what is intended to be said is that the
principle of life, of life proceeding from life, and primal matter with
space, etc., are all due to the fiat of God; while all visible and
tangible objects, resulting from the action of those principles and from
primal matter and space, are attributable to the ancient sages.
564. The word Ghrina may also mean aversion. Of course, here it would
mean, if used in that sense, aversion for all unrighteous acts.
565. The first half of the first line of 6 is differently read in the
Bombay edition. Both readings are noticed by Nilakantha. I have adhered
to the Bengal reading, though the Bombay reading is clearer in sense.
Visati is a transitive verb having Pratishtha or some such noun for its
object. The literal meaning is He who acquires fame, etc.
566. Here the speaker describes the character of Karma-sannyasa
(renunciation of acts). Samarambha generally means all kinds of acts.
Here, however, only sacrifices and other scriptural rites are intended. I
follow Nilakantha in rendering the second line, although the plain
meaning would seem to be "who poureth everything in gift."
567. The gross world is perceivable by the ordinary senses. Behind the
gross world is a subtile one which the subtile senses i.e., the senses
when sharpened by yoga, can perceive. With death, the gross body alone is
dissolved The subtile body or form, called the Linga-sarira, and made up
of what is called the Tanmatras of the primal elements, remains. Even
that retains all the characteristics of the world in an incipient form.
The Linga-sarira also must be destroyed before absorption into Brahma can
take place.
568. The felicity that is obtained in heaven is not everlasting, being
limited in point of duration by the degree or measure of merit that is
achieved here.
569. The Pauranic theory of both the solar and the lunar eclipse is that
the Sun and the Moon are sought to be devoured by the Daitya, Rahu.
570. The sense seems to be that Vedas declare those fruits in order that
men may strive for them when they lead to happiness.
571. Nearly the whole of this section is prose.
572. It is difficult to understand in what senses the word Dharma is used
in the three successive questions here.
573. In the first line the correct reading is Brahmana and not
Brahmarshi. The answer attributed to Bhrigu settles this.
574. A pupil should never solicit his preceptor for instruction. He
should attend only when the preceptor calls him. To this day, the rule is
rigidly observed in all Tols throughout India. It should be added to the
credit of those engaged in teaching that they very seldom neglect their
pupils. The story is authentic of the grandfather of the great Baneswar
Vidyalankar of Nuddea, himself as great a professor as Baneswar, of
continuing to teach his pupils in the outer apartments even after
receiving intelligence of his son's death within the inner apartments of
the family dwelling. The fact is, he was utterly absorbed in his work,
that when his good lady, moved by his apparent heartlessness, came out to
tax him he answered her, in thorough absence of mind, saying, 'Well, do
not be disturbed. If I do not weep for my son, I will do so for that
grandchild in your arms.' The pupils at last recalled him to the
realities of the hour.
575. i.e., by picking up fallen grains from the field after the crop has
been cut away and removed by the owner.
576. Upaskara means renunciation.
577. It is generally said that by procreating offspring, one gratifies
the Pitris or pays off the debt one owes to one's deceased ancestors.
Here Bhrigu says that by that act one gratifies the Creator. The idea is
the same that forms the root of the command laid on the Jews,--Go and
multiply.
578. The end of these attributes is Moksha or Emancipation.
579. Sishta is explained by Nilakantha as one who has been properly
instructed by wise Preceptors.
580. Niyama is explained by the commentator as a rite; upayoga as a vow
about food; charyya as an act like visiting sacred waters; vihita is
vidhana.
581. The Hindus had no poor laws. The injunctions of their scriptures
have always sufficed to maintain the poor, particularly their religious
mendicants. The mendicants themselves are restrained from disturbing the
householders often. None again save the well-to-do were to be visited by
the mendicants, so that men of scanty means might not be compelled to
support the recluses.
582. The words used by Bharadwaja in the question are capable of being
construed as an enquiry after the next world. Bhrigu also, in his answer,
uses the word Paro lokah. The reference to Himavat, therefore, is
explained by the commentator as metaphorical. The whole answer of Bhrigu,
however, leaves little room for doubt that the sage speaks of a region on
earth and not in the invisible world after death.
583. Nilakantha would read amritya for mritya. It is a forced correction
for keeping up the metaphorical sense.
584. All knowledge there is certain.
585. i.e., to practise yoga. The Bengal reading is dharanam. The
commentator goes or explaining all the verses as metaphorical.
Considerable ingenuity is displayed by him, and he even cites the Srutis
in support.
586. This at least is a verse that evidently refers to the other or the
next world, and, therefore, lends colour to the supposition that
throughout the whole passage, it is the next world and no fictitious
region north of the Himalayas that is described. Some western scholars
think that a verbal translation is all that is necessary. Such passages,
however, are incapable of being so rendered. The translator must make his
choice of, either taking the verses in a plain or a metaphorical sense.
If he inclines towards the latter, he cannot possibly give a verbal
version. The genius of the two tongues are quite different.
587. Pushkara in Rajputanah is supposed to be the spot where Brahman
underwent his penances.
588. The Burdwan translator makes a mess of this verse 21 runs into 22 as
explained by the commentator. K.P. Singha avoids the blunder, although in
rendering the last line of 22 he becomes rather inaccurate.
589. The five limbs which should be washed before eating are the two
feet, the two hands, and the face.
590. This may be a general direction for washing one's hand after eating;
or, it may refer to the final Gandusha, i.e., the act of taking a little
water in the right hand, raising it to the lips, and throwing it down,
repeating a short formula.
591. The Burdwan translator has misunderstood this verse completely.
592. It is difficult to understand what this verse means. Nilakantha
proposes two different kinds of interpretation. What then is Sankusuka or
Sanku cuka? The above version is offered tentatively. The commentator
imagines that the true sense of the verse is that it declares such men to
be unable to attain to Mahadayu which is Brahma and not long life.
593. Prishtamangsa is explained by the commentator as 'the meat forming
the remnant of a Sraddha offering.' I do not see the necessity of
discarding the obvious meaning.
594. in the sense of being moved or used. The commentator adds that the
sacred thread also should be wound round the thumb, as the Grihyasutras
declare.
595. In every instance, the person who receives should
say--'All-sufficient' 'Gratify to the fill', and 'Has fallen copiously'
or words to that effect. Krisara or Kricara is food made of rice and
pease, or rice and sesame; probably what is now called Khichree.
596. The polite form of address is Bhavan. It is in the third person
singular. The second person is avoided, being too direct.
597. It is not plain in what way the sinful acts come to the sinner. The
Hindu idea, of course, is that the consequences of those deeds visit the
doer without fail. This verse, however, seems to say that the
recollection of those sins forces itself upon the sinner and makes him
miserable in spite of himself.
598. The Hindu moralist, in this verse, declares the same high morality
that Christ himself preached. Merit or sin, according to him, does not
depend on the overt act alone. Both depend on the mind. Hence the
injunction against even mentally harming others.
599. The sense seems to be that if one succeeds in ascertaining the
ordinances about virtue or Piety, but if the mind be sinful, no associate
can be of any help. The mind alone is the cause of virtue and piety.
600. Adhyatma is anything that depends on the mind. Here it is, as
explained by the commentator, used for yoga-dharma as depending upon or
as an attribute of the mind. Generally speaking, all speculations on the
character of the mind and its relations with external objects are
included in the word Adhyatma.
601. After Bhrigu's discourse to Bharadwaja this question may seem to be
a repetition. The commentator explains that it arises from the
declaration of Bhishma that Righteousness is a property of the mind, and
is, besides, the root of everything. (V 31, sec. 193, ante). Hence the
enquiry about Adhyatma as also about the origin of all things.
602. The word rendering 'perceptions' is Vijnanani. 'Cognitions' would
perhaps, be better.
603. Generally, in Hindu philosophy, particularly of the Vedanta school,
a distinction is conceived between the mind, the understanding, and the
soul. The mind is the seat or source of all feelings and emotions as also
all our perceptions, or those which are called cognitions in the Kantian
school, including Comparison which (in the Kantian school) is called the
Vernuft or Reason. This last is called the Understanding or buddhi. The
soul is regarded as something distinct from both the body and the mind.
It is the Being to whom the body and the mind belong. It is represented
as inactive, and as the all-seeing witness within the physical frame. It
is a portion of the Supreme Soul.
604. Goodness includes all the higher moral qualities of man. Passion
means love, affection, and other emotions that appertain to worldly
objects. Darkness means anger, lust, and such other mischievous
propensities.
605. I follow Nilakantha in his grammatical exposition of this verse. The
meaning, however, is scarcely clear. The identity of the Understanding or
intelligence with the senses and the mind may be allowed so far as the
action of the three qualities in leading all of them to worldly
attachments is concerned. But what is meant by the identity of the
Understanding with all the objects it comprehends? Does Bhishma preach
Idealism here? If nothing exists except as it exists in the
Understanding, then, of course, with the extinction of the Understanding,
all things would come to an end.
606. Brown and other followers of Reid, whether they understood Reid or
not, regarded all the perceptions as only particular modifications of the
mind. They denied the objective existence of the world.
607. The commentator explains this verse thus, although as regards the
second line he stretches it a little. If Nilakantha be right, K.P. Singha
must be wrong. Generally, however, it is the known incapacity of the
ocean to transgress its continents that supplies poets with
illustrations. Here, however, possibly, the rarity of the phenomenon,
viz., the ocean's transgressing its continents, is used to illustrate the
rare fact of the intelligence, succeeding by yoga power, in transcending
the attributes of Rajas, Tamas and Sattwa.
608. on the other hand, directing one's thoughts boldly to it, one should
ascertain its cause and dispel that cause, which, as stated here, is
Passion.
609. The first two words of the second line are those of verse 5 of See,
I, Manu.
610. Kathanchit is explained by Nilakantha as 'due to great ill-luck.'
611. I do not follow Nilakantha in rendering this verse.
612. The soul is said to be only a witness or spectator and not an actor.
The Rishis understood by the soul the being to whom the mind, the senses,
etc., all belong. Could the idea of the inactive and unsinning Soul have
arisen from observation of the moral principle of Conscience which
discriminates between right and wrong, and acts, therefore, as an
impartial judge, or watches everything like an uninterested spectator?
European moralists generally attribute two other functions to the
Conscience, viz., impelling us to do the right and avoid the wrong, and
approving when right is done and wrong avoided. But these functions may
easily be attributed to some other principle. At any rate, when the
question is one of nomenclature only, the last two functions may be taken
away and the word Soul applied to indicate the Conscience as the faculty
of discrimination only.
613. The qualities here referred to are those of Sattwa (goodness), Rajas
(passion), and Tamas (darkness). What is meant by this verse is that such
a person transcends the qualities instead of the qualities transcending
him and his acts.
614. Nilakantha takes the third line as elliptical and is for supplying
te labhante.
615. I follow the commentator in his exposition of this verse.
Anavisandhipurvakam is explained as nishkamam. Ubhayam is
prachinamaihikam cha karmam. Apriyam is equivalent to vadham. The
substance of priyam, etc., is thus given: Moksham prati tu karmanah
karanatwam duranirastam.
616. Aturam is explained as pierced by lust, wrath, etc. Asuyate is
equivalent to dhikkaroti. Janah is explained by the commentator as
parikshakah but it would be better to take it as standing for people
generally. Tasya is an instance of the genitive for the accusative. Tat
refers to nindyam karma, sarvatah means sarvashu yonishu. Janayati Janena
dadati. The object of the verse is to show that sinful acts produce fear
both here and hereafter.
617. Loka is in the locative case, the final vowel indicating to the
locative having been dropped for sandhi. Niravishan is an adverb,
equivalent to samyak-abhinivesam kurvan. Tattadeva means "those and
those" i.e., possessions, such as putradaradikam. Kusalan is
sarasaravivekanipunan. Ubhayam is explained as karma-mukhin and
sadyomuktim. Bhisma here points out the superiority of the latter kind of
Emancipation over the former; hence Vedic acts or rites must yield to
that yoga which drills the mind and the understanding and enables them to
transcend all earthly influences.
618. The soul-state is the state of purity. One falls away from it in
consequence of worldly attachments. One may recover it by yoga which aids
one in liberating oneself from those attachments.
619. The three words used here are vichara, viveka, and vitarka. They are
technical terms implying different stages of progress in yoga. The
commentator explains them at length.
620. Everything that man has is the product of either exertion or
destiny; of exertion, that is, as put forth in acts, and destiny as
dependent on the acts of a past life or the will of the gods or pure
chance. Yoga felicity is unattainable through either of these two means.
621. Sankhya is understood by the commentator as implying Vedanta-vichara.
622. This verse is a triplet. The commentator explains that Vedanta in
the second line means Sankhya. I think, this is said because of the
agreement between the Vedanta and the Sankhya in this respect
notwithstanding their difference in other respects. The object of the
verse is to say that according to the Sankhya, there is no necessity for
silent recitation of mantras. Mental meditation, without the utterance of
particular words, may lead to Brahma.
623. Both declare, as the commentator explains, that as long as one does
not succeed in beholding one's Soul, one may silently recite the Pranava
or the original word Om. When, however, one succeeds in beholding one's
Soul, then may one give up such recitation.
624. There are two paths which one in this world may follow. One is
called Pravritti dharma and the other Nrivritti dharma. The first is a
course of actions; the second of abstention from actions. The attributes
indicated in 10 and 11 belong to the first course or path. They are,
therefore, called Pravartaka yajna or Sacrifice having its origin in
Pravritti or action.
625. i.e., he should first cleanse his heart by observing the virtues
above enumerated.
626. Samadhi is that meditation in which the senses having been all
withdrawn into the mind, the mind, as explained previously, is made to
dwell on Brahma alone.
627. The end declared by Bhishma in the previous section is the success
of yoga, or freedom from decrepitude and death, or death at will, or
absorption into Brahma, or independent, existence in a beatific condition.
628. It should be noted that 'hell,' as here used, means the opposite of
Emancipation. Reciter may attain to the joys of heaven, but compared to
Emancipation, they are hell, there being the obligation of rebirth
attached to them.
629. Even this is a kind of hell, for there is re-birth attached to it.
630. Aiswvarya or the attributes of godhead are certain extraordinary
powers attained by yogins and Reciters. They are the power to become
minute or huge in shape, or go whither soever one will, etc. These are
likened to hell, because of the obligation of re-birth that attaches to
them. Nothing less than Emancipation or the absorption into the Supreme
Soul is the end that should be striven for.
631. in the Bengal texts there is a vicious line beginning with Prajna,
etc, The Bombay text omits it, making both 10 and 11 couplets, instead of
taking 11 as a triplet.
632. Na samyuktah is explained by the commentator as aviraktopi hathena
tyaktabhogah.
633. For there no forms exist to become the objects of such functions.
All is pure knowledge there, independent of those ordinary operations
that help created beings to acquire knowledge.
634. The six Angas are Siksha, Kalpa, Vyakarana, Nirukta, Chhandas,
Jyotish.
635. i.e., an insight not obtained in the ordinary way but by intuition.
636. K.P. Singha mistranslates the word sadhaye. It means 'I go', and not
'I will strive etc.' The Burdwan translator is correct.
637. Work and Abstention from work are the two courses of duty prescribed
or followed.
638. It seems that Vikrita had given away a cow. He had then made a gift
to Virupa of the merit he had won by that righteous act.
639. Picking solitary grains from the crevices in the fields after the
crops have been gathered and taken away.
640. He gave me the merit he won by giving away one cow. I wish to give
him in return the merit I have won by giving away two cows.
641. Verses 107 and 108 are rather obscure. What the king says in 107
seems to be that you two have referred your dispute to me who am a king.
I cannot shirk my duty, but am bound to judge fairly between you. I
should see that kingly duties should not, so far as I am concerned,
become futile. In 108 he says, being a king I should discharge the duties
of a king, i.e., I should judge disputes, and give, if need be, but never
take. Unfortunately, the situation is such that I am obliged to act as a
Brahmana by taking what this particular Brahmana is desirous of offering.
642. This verse also seems to be very obscure. The king's natural
inclination, it seems, prompts him to oblige the Brahmana by accepting
his gift. The ordinances about kingly duties restrain him. Hence his
condemnation of those duties. In the second line, he seems to say that he
is morally bound to accept the gift, and intends to make a gift of his
own merits in return. The result of this act, he thinks, will be to make
both courses of duty (viz., the Kshatriya, and the Brahmana's) produce
the same kind of rewards in the next world.
643. This is not Emancipation, but merely terminable felicity.
644. Attains to Emancipation or Absorption in-to the essence of Brahma.
645. These are Direct knowledge (through the senses), Revelation,
Inference, and Intuition.
646. The first six are Hunger, Thirst, Grief, Delusion, Disease, and
Death. The other sixteen are the five breaths, the ten senses, and the
mind.
647. I think, K.P. Singha misunderstands this verse. Three different ends
are spoken of. One is absorption into Brahma; the other's enjoyment of
ordinary felicity, which, of course, is terminable, and the last is the
enjoyment of that felicity which is due to a freedom from desire and
attachments; 126 speaks of this last kind of felicity.
648. In the second line saraddham is not an indeclinable; or, if it be
taken as such, the sense may still remain unaltered. What the monarch
does is to call upon the Brahmana to share with the monarch the rewards
that the monarch had won.
649. The sense seems to be that yogins attain to Brahma even here;
whereas Reciters attain to him after death.
650. The fact is, I do not know anything of Him, but still I profess to
worship him. This is false behaviour. How shall I be rescued from such
falsehood? This is what Vrihaspati says.
651. The Chhandas are the rules of Prosody as applicable to the Vedic
hymns. Jyotish is astronomy. It forms an Anga of the Vedas. Nirukta
furnishes rules for interpreting obscure passages of the Vedas, and also
gives the meanings of technical or obscure words used therein. Kalpa is
the description of religious rites. Siksha is the science of
Pronunciation as applied to Vedic hymns and mantras.
652. They who believe that happiness is not eternal and that, therefore,
they should not Pursue it, withdraw themselves from pious acts which lead
to that happiness. They seek Knowledge as the best means for avoiding all
that is transitory and changeful. They seek moksha or complete
Emancipation which has been described in the previous sections.
653. The meaning of 'hell' as applied in such passages has been explained
before.
654. This is a highly aphoristic line. I give the sense by expanding the
words. By 'acts' here is meant 'sacrifices and other religious
observances.' The intention of Vrihaspati is to enforce the Propriety of
acts, for without acts, the ends of life cannot, he maintains, be secured.
655. The sense is that one should devote oneself to acts as a sort of
preparation. Afterwards one should abandon them for obtaining the higher
end. Acts, therefore, have their use, and help one, though mediately, in
the acquisition of Brahma.
656. The mind and acts have created all things. This has been explained
in the last verse of section 190 ante. Both are good paths, for by both,
good end maybe attained, viz., the highest, by drilling the mind, as also
(mediately) by acts (as explained in verse 14 above). The fruits of
actions must be mentally abandoned if the highest end is to be attained;
i.e., acts may be gone through, but their fruits should never be coveted.
657. Nilakantha explains the grammar of the first line differently. His
view is yatha chakshurupah praneta nayako, etc. A better construction
would be yatha chaksha pranetah (bhavati) etc.
658. This verse may be said to furnish the key of the doctrine of karma
or acts and why acts are to be avoided by persons desirous of Moksha or
Emancipation. Acts have three attributes: for some are Sattwika (good),
as sacrifices undertaken for heaven, etc., some are Rajasika (of the
quality of Passion), as penances and rites accomplished from desire of
superiority and victory; and some are Tamasika (of the quality of
Darkness), as those undertaken for injuring others, notably the Atharvan
rites of Marana, Uchatana, etc.: this being the case, the Mantras,
without acts, cannot be accomplished, are necessarily subject to the same
three attributes. The same is the case with rituals prescribed. It
follows, therefore, that the mind is the chief cause of the kind of
fruits won, i.e., it is the motive that determines the fruits, viz., of
what kind it is to be. The enjoyer of the fruit, of course, is the
embodied creature.
659. There can be no doubt that Nilakantha explains this verse correctly.
It is really a cruce. The words Naro na samsthanagatah prabhuh syat must
be taken as unconnected and independent. Na samsthana gatah is before
death. Prabhuh is adhikari (jnanphale being understood). K.P. Singha
gives the sense correctly, but the Burdwan translator makes nonsense of
the words.
660. The subject of this verse as explained by the commentator, is to
inculcate the truth that the result of all acts accomplished by the body
is heaven where one in a physical state (however subtile) enjoys those
fruits. If Emancipation is to be sought, it must be attained through the
mind.
661. The sense depends upon the word acts. If acts are accomplished by
the mind, their fruits must be enjoyed by the person in a state in which
he will have a mind. Emancipation cannot be achieved by either recitation
(japa) or Dhyana (meditation), for both these are acts. Perfect
liberation from acts is necessary for that great end.
662. viz., Taste. etc.
663. Existent, line atom; non-existent, line space; existent-nonexistent,
line Maya or illusion.
664. Aswabhavam is explained by the commentator as Pramatri-twadi vihinam.
665. i.e., one sees one's own soul.
666. i.e., which, though one, divides itself into a thousand form like
the image of the moon in a quantity of agitated water.
667. The analogy consists in this: good and evil fruits, though
incompatible, dwell together; similarly, knowledge, though not material,
resides in the material body. Of course, knowledge is used here in the
sense of the mind or the understanding.
668. It is difficult to understand why the idea of lamps set on trees is
introduced here.
669. The analogy is thus explained. Fire, when fed, bursts into flames.
When not fed, it dies out, but is not destroyed, for with new fuel the
flames may be brought back. The current of the wind ceases, but does not
suffer extinction; for if it did, there would be no current again. The
same is the case with the rays of the Sun. They die in the night, to
reappear in the morning. The rivers are dried up in summer and refilled
during the rains. The body, once dissolved, appears in another form. It
will be seen that the weakness of the reasoning is due only to incorrect
notions about the objects referred to.
670. Exists in its own nature, i.e., unaffected by attributes and
qualities and accidents.
671. Some of the Bengal texts read sumahan and subuddhih in the second
line. Of course, this is incorrect. The true reading is samanah and
sabuddhih, meaning 'with mind and with understanding.' In the Bombay
edition occurs a misprint, viz., sumanah for samanah. Nilakantha cites
the correct readings.
672. The Burdwan translator misunderstands the word Linga as used in both
14 and 15. K.P. Singha also wrongly renders that word as it occurs in 15.
The commentator rightly explains that Linga has no reference to
Linga-sarira or the invisible body composed of the tanmatra of the primal
elements, but simply means the gross body. In 14, he says, Lingat
sthuladehat, Lingam tadeva dehantaram. In 15, anena Lingena Savibhutena.
Adristhah means alakshitah. A little care would have removed such
blunders.
673. The commentator cites the Gita which furnishes a parallel passage,
viz., Indriyani paranyahurindriyebhyah param manah, etc.
674. This verse seems to show that the Rishis had knowledge of
spectacles, and probably also, of microscopes. The instrument that shewed
minute objects must have been well known, otherwise some mention would
have been made of it by name. The commentator calls it upanetra.
675. By death on sleep.
676. Yugapat means simultaneous: atulyakalam means differing in point of
time in respect of occurrence: kritsnam qualifies indriyartham; Vidwan
means Sakshi; and ekah, independent and distinct. What is intended to be
said here is that when the soul, in a dream, musters together the
occurrences and objects of different times and places, when, in fact,
congruity in respect of both time and place does not apply to it, it must
be regarded to have an existence that is distinct and independent of the
senses and the body.
677. The object of this is to show that the Soul has only knowledge of
the pleasures and pains arising in consequence of Sattwa and Rajas and
Tamas and in connection with the three states of the understanding due to
the same three attributes. The Soul, however, though knowing them, does
not enjoy or suffer them. He is only the silent and inactive Witness of
everything.
678. The object of the simile is to show that as wind is a separate
entity although existing with the fire in a piece of wood, so the Soul,
though existing with the senses is distinct from them.
679. The Bengal texts read indriyanam which I adopt. The Bombay edition
reads indriyendriyam, meaning the sense of the senses, in the same way as
the Srutis declare that is the Prana of Prana, the eye of the eye, the
ear of the ear, etc., Sravanena darsanam tatha kritam is 'apprehended by
the ear,' i.e., as rendered above, 'apprehended through the aid of the
Srutis.'
680. The commentator uses the illustration of a tree. Before birth the
tree was not; and after destruction, it is not; only in the interim, it
is. Its formlessness or nothingness is manifest from these two states,
for it has been said that which did not exist in the past and will not
exist in the future cannot be regarded as existing in the present.
Tadgatah is explained by the commentator as udayastamanagatah or
taddarsinah.
681. Both the vernacular translators render the second line incorrectly.
The first line is elliptical, and would be complete by supplying asannam
pasyanti. The paraphrase of the second line is Pratyayannam Jneyam
Jnanabhisamhitam(prati)ninisante. Jneyam is explained by the commentator
as prapancham. Jnanabhisamhitam means that which is known by the name of
Knowledge, i.e., Brahma, which has many similar names some of which the
commentator quotes such as Satyam (truth), Jananam (knowledge), Anantam
(infinite), Vijnanam (true knowledge), Anandam (joy or happiness).
682. Tamas is another name for Rahu. The first line, therefore, refers to
the manner in which an eclipse occurs. There is no absolute necessity,
however, for taking it as an allusion to the eclipse. The meaning may be
more general. Every day, during the lighted fortnight, the moon gains in
appearance, as, indeed, every day, during the dark fortnight, it loses in
appearance. It may, therefore, be said that darkness approaches it or
leaves it for eating it away or discovering it more and more. The actual
process of covering and discovering cannot be noticed. This circumstance
may be taken as furnishing the simile. In verse 21, similarly, tamas is
capable of a wider meaning. In 22, the word Rahu is used. It should be
explained, however, that Rahu is no imaginary monster as the Puranas
describe but the descending node of the moon, i.e., a portion of space in
and about the lunar orbit.
683. This is a very difficult verse and the distinction involved in it
are difficult to catch. Of course, I follow the commentator in rendering
it. What is said here is that in a dream, Vyakta (manifest body) lies
inactive, while the Chetanam (the subtile form) walks forth. In the state
called Sushupti (deep slumber which is like death) the indriyasamyuktam
(the subtile form) is abandoned, and Jnanam (the Understanding), detached
from the former, remains. After this manner, abhava (non-existence, i.e.,
Emancipation) results from destruction of bhavah or existence as subject
to its known conditions of dependence on time, manner of apprehension,
etc., for Emancipation is absorption into the Supreme Soul which is
independent of all the said conditions. The commentator explains that
these observations become necessary to show that Emancipation is
possible. In the previous section the speaker drew repeated illustrations
for showing that the soul, to be manifest, depended on the body. The
hearer is, therefore, cautioned against the impression that the soul's
dependence on the body is of such an indissoluble kind that it is
incapable of detachment from the body, which of course, is necessary for
Emancipation or absorption into the Supreme Soul.
684. Caswasasya is an instance of Bhavapradhananirdesa, i.e., of a
reference to the principal attribute connected by it.
685. Indriaih rupyante or nirupyante, hence Indriyarupani.
686. The objects to be abandoned are those which the senses apprehend and
those which belong to primordial matter. Those last, as distinguished
from the former, are, of course, all the linga or subtile forms or
existents which are made up of the tanmatras of the grosser elements.
687. Or, regains his real nature.
688. I adopt the Bombay reading aptavan instead of the Bengal reading
atmavit. Pravrittam Dharmam, as explained previously, is that Dharma or
practice in which there is pravritti and not nivritti or abstention.
689. The sense is this: by abstaining from the objects of the senses one
may conquer one's desire for them. But one does not succeed by that
method alone in totally freeing oneself from the very principle of
desire. It is not till one succeeds in beholding one's soul that one's
principle of desire itself becomes suppressed.
690. The separate existence of an objective world is denied in the first
clause here. All objects of the senses are said here to have only a
subjective existence; hence the possibility of their being withdrawn into
the mind. The latest definition of matter, in European philosophy, is
that it is a permanent possibility of sensations.
691. Te is explained by the commentator as Brahmabhigatah. K.P. Singha
wrongly renders the last foot of the second line. The Burdwan version is
correct.
692. Te in the first line is equal to tava.
693. I follow the commentator in so far as he is intelligible. It is
evident that the words Jnanam and Jneyam are used in the original not
consistently throughout.
694. The meaning seems to be this: ordinary men regard all external
objects as possessing an independent existence, and their attributes also
as things different from the substances which own them. The first step to
attain to is the conviction that attributes and substances are the same,
or that the attributes are the substances. This accords with the European
Idealism. The next stage, of course, is to annihilate the attributes
themselves by contemplation. The result of this is the attainment of
Brahma.
695. Antaratmanudarsini is explained by the commentator as "that which
has the Antaratman for its anudarsin or witness. The Burdwan translator
is incorrect in rendering the second line.
696. The first 'knowledge' refers to the perception of the true
connection between the Soul and the not-Soul. 'Fruits' mean the physical
forms that are gained in new births. The destruction of the understanding
takes place when the senses and the mind are withdrawn into it all of
them, united together, are directed towards the Soul. Jneyapratishthitam
Jnanam means, of course, knowledge of Brahma.
697. The commentator explains that sorrow arises from the relation of the
knower and the known. All things that depend upon that relation are
transitory. They can form no part of What is eternal and what transcends
that relation.
698. I take the obvious meaning, instead of the learned explanation
offered by Nilakantha.
699. The very Yogins, if led away by the desire of acquiring
extraordinary powers and the beatitude of the highest heaven do not
behold the Supreme.
700. Gunam, literally, attributes; hence objects possessed of attributes.
701. That which is called the external world has no objective existence.
It is purely subjective. Hence, it is the mind that sees and hears and
touches the mind itself.
702. This verse is a cruce. There can be no doubt that Nilakantha's
explanation is correct. Only, as regards budhyavara I am disposed to
differ from him very slightly. The grammar of the first line is this;
'Gunadane manah sada budhiyaraya; viprayoge cha tesham budhyavaraya.' Now
'Gunadana' means the 'adana' (destruction) of 'guna'. (This root da means
to cut). What is meant by the destruction of 'guna' or attribute or
earthly objects is merging them in the buddhi by yoga; in other words, a
withdrawal of the senses into the mind, and the senses and the mind into
the understanding. "Viprayoga cha tesham" means 'in their separation,'
i.e., when these objects are believed to be real and as existing
independently of the mind. The result of this would be the acquisition of
'budhyavara,' implying the acquisition of those very objects. In the case
of yogins, whose minds may be in such a frame, the powers called
'asiswaryya' are acquired. There is no especial necessity, however, for
taking the case of yogins.
703. What is said here is that Happiness and Sorrow have an end, though
it may not be seen, and the Soul will surely come to its final resting
place. This accords with the doctrine of infinite spiritual improvement.
704. Rishavam sarvattwam literally means 'the bull of Sattwatas'.
Ordinarily, it is an appellation of Krishna, the prince of the Sattwatas
or Yadavas. Here, however, the word is used to signify persons prizing
the attribute of Goodness; hence righteous persons.
705. Prajapati literally means 'lord of creatures.' It is a name applied
to those sons of Brahman who begat children.
706. Samavartin is another name for Yama the punisher of the wicked.
707. Nirapekshan is explained by Nilakantha as nirayameva ikshante tan,
i.e., those who have their gaze directed towards hell alone. The Burdwan
translator takes it as indicative of houseless or nomadic habits, upon
what authority, it is not plain.
708. K.P. Singha takes Naravara as the name of a tribe. Of course, it is
a careless blunder.
709. I think K.P. Singha misunderstands this verse. All the texts agree
in reading it in the same way. To take it, therefore, as implying that
the sinful races, by warring with one another, suffered destruction is
doing violence to the word Rajanath. There can be no doubt that
Sandhyakala means the period of junction between the two ages (Treta and
Dwapara). It is called terrible. It was at this time that, that dreadful
famine occurred which compelled the royal sage Viswamitra to subsist on a
canine haunch. Vide Ante.
710. The correct reading is Mahatmana (instrumental) implying Krishna.
The Bengal reading Mahatmavan is vicious. K.P. Singha has rendered the
verse correctly. The Burdwan translator, with Nilakantha's note before
him (for he uses the very words of the commentator), adheres to the
vicious reading and mistranslates the verse.
711. This verse evidently shows that there was dispute about Krishna's
supremacy, as Professor Weber guesses The Krishna-cult was at first
confined among a small minority, Sisupala's and Jarasandha's
unwillingness to admit the divinity of Krishna distinctly points to this.
712. This is certainly a very fanciful etymology of the word Sanatana
which ordinarily implies eternal.
713. Atma Atmanah is explained by Nilakantha as jivasya paramarthikam
swarupam.
714. Swamatmanam is Pratyathatmyam.
715. The sense is that when all men are equal in respect of their
material cause, why are such differences in the srutis and the smritis
about the duties of men?
716. The meaning seems to be this: in the beginning of every celestial
yuga, i.e., when the Supreme Being awaking from sleep desires to create
creatures anew, an creatures or beings start again into life. With such
starting of every being, the rules that regulate their relations and acts
also spring up, for without a knowledge of those rules, the new creation
will soon be a chaos and come to an end. Thus when man and woman start
into life, they do not eat each other but combine to perpetuate the
species. With the increase of the human species, again, a knowledge
springs up in every breast of the duties of righteousness and of the
diverse other practices, all of which help to regulate the new creation
till the Creator himself, at the end of the yuga, once more withdraws
everything into himself.
717. i.e., the body.
718. What is meant seems to be this: there can be no river without water.
A river cannot exist without water. When a river is mentioned, water is
implied. The connection between a river and water is not an accident but
a necessary one. The same may be said of the sun and its rays. After the
same manner, the connection between the Soul and the body is a necessary
one and not an accident. The Soul cannot exist without a body. Of course,
the ordinary case only is referred to here, for, by yoga, one can
dissociate the Soul from the body and incorporate it with Brahma.
719. The mind his no existence except as it exists in the Soul. The
commentator uses the illustration of the second moon seen by the eye in
water, etc., for explaining the nature of the Mind. It has no real
existence as dissociated from the Soul.
720. Swabhavahetuja bhavah is explained by the commentator as the
virtuous and vicious propensities. (Swabhava purvasamskara; sa eva
heturyesham karmanam layah bhavah). 'All else,' of course, means Avidya
or Maya, which flows directly from Brahma without being dependent on past
acts. The meaning, then, is this: as soon as the Soul takes a new form or
body, all the propensities and inclinations, as dependent on its past
acts, take possession of it, Avidya or Maya also takes possession of it.
721. Both the vernacular translators have wrongly rendered this verse,
notwithstanding the help they have derived from Nilakantha's gloss. The
fact is, the gloss itself sometimes requires a gloss. Verses 3 and 4 and
connected with each other. In verse, 3, the speaker mentions two
analogies viz., first, that of iron, which is inanimate, following the
loadstone, and, second, of Swabhavahetuja bhavah (meaning, as already
explained, all such consequences as are born of the acts of previous
lives), as also anyadapi, i.e., all else of a similar nature, meaning, of
course, the consequences of 'Avidya' or 'Maya' which flow directly from
Brahma instead of former acts. In verse 4, reference is again made to
avyaktajabhavah, meaning propensities and possessions born of 'Avidya' or
'Maya'. This is only a repetition, in another form, of what has already
been stated in the second line of verse 3. The commentator explains this
very clearly in the opening words of his gloss. After this comes the
reference to the higher propensities and aspirations that are in the
Soul. The grammar of the line is this: Tadvat Kartuh karanalakshanah
(bhavah) karanat abhisanghathah. The plain meaning, of course, is that
like all the darker and indifferent propensities and possessions that
come to the Soul in its new life, born of the acts of past lives, all the
higher aspirations also of the Soul come to it from Brahma direct. The
word karana is used in both instances for Brahma as the Supreme Cause of
everything.
722. The sense is this: In the beginning there was nothing save the
Chit-Soul. Existent objects exist only because of Ignorance having
defiled the Soul. Their connection again with the Soul is not absolute
and necessary, That connection may be destroyed without the Soul losing
anything. What is intended to be conveyed by this verse is that at first,
i.e., before the creation, there was nothing, except jiva or the Soul
with Knowledge alone for its indicating attribute. The things mentioned,
viz., earth, etc., were not. Nor do they inhere to jiva with even
Ignorance or Delusion for its indicating attribute, i.e., to the born,
Soul. The born Soul may seem to manifest all those attributes, but it is
really independent of or separate from them. Their connection with the
Soul, as already said, is neither absolute nor eternal. In the next
verse, the speaker explains the nature of those manifestations.
723. The connection between earth, etc., with the Soul has before been
said to be neither absolute nor eternal. Whence then that connection? In
6, it is said that all the apprehensions of the Soul with regard to
earth, etc., are due to Ignorance or Delusion flowing directly from
Brahma and assailing it thereafter. The apprehension of the Soul that it
is a man or an animal, that it has a body, that it is acting, etc., are
to borrow the commentator's illustration, just like that of one's being a
king in a dream who is not, however, really a king, or of one's being a
child who is not, however, really a child. Being eternal or without
beginning its first existence under the influence of Delusion is
untraceable. As long, again, as it has Knowledge alone for its attribute,
it remains indestructible, i.e., free from the mutations of existence. It
occurs in every creature, i.e., in man and beast.
724. The sense seems to be this: In consequence of desires the Soul
manifests itself in some form of existence. In that state it acts. Those
acts again lead to desires anew, which, in their turn, bring on new forms
or states of existence. The circle of existence or life thus goes on,
without beginning and without end.
725. The Cause is ignorance. The Effect is the body and the senses of a
particular form of existence. When the creature, in consequence of this
union, engages in acts, these latter become causes for new states of
existence.
726. The object of this verse is to reiterate the doctrine that the
possession of the body and the senses, etc., does not after the state of
the Soul. The Soul is really unattached to these though it may apparently
exist in a state of union with them, like the wind, which existing in a
state of apparent union with the dust it bears away is even at such times
pure by itself and as a substance, exists separately.
727. The Vedas contain declarations of both kinds, ix., they urge to
action as also to abstention from action. The former is necessary as a
stepping stone to the latter. Such men are rare as understand the
declarations of the Vedas in this way and as conform by their conduct to
those declarations thus. What is seen, on the other hand, is that some
betake themselves to acts and some to abstention from acts. The second
line of the verse has been expanded a little in the translation,
following Nilakantha's gloss.
728. Deha-yapanam means destruction of the connection the body has with
the soul. In the second line, the performance of acts is prescribed only
as a preparation, for act contribute to purity of the Soul. Acts should
not, the speaker says, be performed from desire of fruit, viz., heaven,
by one desirous of Emancipation. K.P. Singha omits the first line of the
verse, but gives the sense of the second line correctly. The Burdwan
translator mis-understands the gloss he quotes and makes nonsense of the
verse.
729. Vipakram is explained by Nilakantha as pakahinam; and
apakvakashayakhyam as apakva-kashaye pumsi akhya upadesah yasya lam etc.
730. Anuplavan is anusaran; akramya means upamridya.
731. Vijnana here means the loss or absence of knowledge.
732. Yathartham, i.e., for the true objects of life, viz., for acting
righteously and accomplishing emancipation.
733. At first there was only jiva or the Soul having knowledge alone for
its attribute. When it became clothed with Ignorance, the universe sprang
up around it. Consciousness is due to that union of the Soul with
Ignorance. Hence, all things rest on Consciousness, and Consciousness is
the root of all sorrow.
734. The sense of this verse seems to be this: if all things rest on
Consciousness which is an attribute of Ignorance or Delusion, why then
this uniformity instead of the irregularity that characterises all
perceptions in dreams? The answer is that the uniformity is the result of
Past acts, of acts which are due to Consciousness. These produce
uniformity of perceptions even as time, subject to its own laws, produces
the phenomena of the seasons with uniformity.
735. I have expanded the last line for bringing out the meaning of the
word nasyati clearly. Of course, I follow Nilakantha's explanation of the
simile.
736. In the Srutis it is said that Brahma has two attributes, Vidya
(Knowledge), and Avidya (Ignorance) with Maya (delusion). it is in
consequence of this Maya that chit-souls or jivas become attached to
worldly things. It is in consequence of this Maya that persons, even when
they understand that all is nought, cannot totally dissociate themselves
from them.
737. Mana is explained by the commentator as worship of one's own self;
Darpa is freedom from all restraints; and Ahankara is a complete
disregard of others and centering all thoughts on ones own self. Here
Ahankara is not Consciousness.
738. Kritalakshanah is explained by the Commentator as Kritaswikarah.
739. The force of the simile lies in this: Prakriti binds Kshetrajna or
the Soul and obliges it to take birth, etc. Women are Prakriti, men are
Souls. As the Soul should seek to avoid the contact of Prakriti and
strive for emancipation, even so should men seek to avoid women. It
should be added that women, in almost all the dialects of India derived
from Sanskrit, are commonly called Prakriti or symbols of Prakriti, thus
illustrating the extraordinary popularity of the philosophical doctrine
about Prakriti and Purusha.
740. Kritya is mantra-power or the efficacy of Atharvan rites. What is
said here is that women are as frightful as Atharvan rites which can
bring destruction upon even unseen foes. Rajasi antarhitah means that
they are sunk so completely in that attribute as to become invisible,
i.e., completely enveloped by that attribute.
741. The sense is this: parasitical vermin spring from sweat and other
filth emitted by the body. Children spring from the vital seed. In the
former case, it is Swabhava (nature) that supplies the active energy. In
the latter, the undying influence of previous acts and propensities
supply the active force. One's offspring, therefore, are like parasitical
vermin on one's body. Wisdom should teach disregard or indifference for
either.
742. This is a repetition of what has been asserted in various forms
before. Rajas (passion) is the cause of Pravritti or propensity for acts.
Sattwa (goodness) is enlightenment or the higher aspirations that lead to
Brahma. Both rest on Tamas (Darkness), the first immediately, the last
mediately. Chit or Jiva is pure Knowledge. When overtaken by Tamas or
Avyakta, it becomes clothed with that existence which is called life or
which we realise in the world, the conditions of that life being
Consciousness and Intelligence.
743. The Chit or Soul is all-Knowledge. When overspread with Ignorance or
Darkness, it becomes manifested by Intelligence and Consciousness, i.e.,
assumes a form or body. Knowledge overspread by Darkness, therefore, or
Knowledge with the attributes of Intelligence and Consciousness, is the
cause of Chit or soul or Jiva assuming a body. Such knowledge, therefore,
is called the seed of the body. Then, again, the tadvijam (the second
expression), i.e., the foundation on which knowledge overspread by
ignorance (or knowledge with the attributes of intelligence and
consciousness) rests, is, of course, pure Knowledge or chit or jiva or
Soul as it existed before life. It is only another form of repeating a
statement made several times before. Both the vernacular translators have
misunderstood the last half of the second line.
744. The meaning, of course, is that while in the mother's womb, the Soul
remembers the acts of past lives, and those acts influence and determine
the growth of its senses as also the character it will display in its new
life.
745. I do not follow Nilakantha in his grammatical exposition of the
second line. That exposition seems to be very far-fetched. Besides
tebhyah tyagat for tesham tyagat is no violence to grammar, the use of
the ablative in this sense not being infrequent in these writings.
746. Women have before (vide verse 9 of this section) been said to be the
embodiment of the senses and as antarhitah in Rajas or Passion. The
senses, therefore, are, it is concluded here, originated in Rajas. By the
destruction, again, of Rajas, they may be destroyed. What is wanted,
therefore, is the conquest of Rajas or Passion. This may be effected with
the aid of the eye whose vision has been sharpened by scriptural
knowledge.
747. After indriyartham, as explained by the commentator, prapyapi is
understood. There are two classes of indriyas, viz., those of knowledge
and those for the performance of acts. Escapes the obligation of rebirth,
i.e., attains to Emancipation.
748. Arthasamanyam is explained by Nilakantha as Phalasamyam Mokshakhyam
niratisayam. The Burdwan translator, while using the very words of the
commentator, mistranslates this verse: The speaker desires to show the
difference between the religion of Pravritti or acts and that of Nivritti
or abstention from acts. Those that follow the former cannot attain to
Emancipation. What they gain are certain good qualities mentioned in the
next verse, which, however, are equally gained by the followers of the
religion of Nivritti.
749. The vow of Krichcchra consists of certain fasts. Pass three days in
water, i.e., stand in tank or stream with water up to the chin.
750. The three Riks begin with Ritancha, Satyancha etc. Every Brahmana
who knows his morning and evening prayers knows these three Riks well.
751. "With the aid of the mind" means yoga Dehakarma means one whose acts
are undertaken only for the purpose of sustaining the body, i.e., one who
does no act that is not strictly necessary for supporting life; hence, as
the commentator explains, one who is free from all propensities leading
to external objects. Manovaham Pranan nudan, i.e., bringing to sending
the vital breaths to the duct called Manovaha or Sushumna. Though a
physical act, its accomplishment becomes possible only by a long course
of penances consisting in the withdrawal of the mind from external
objects. "Reducing the (three) attributes to a state of uniformity," as
explained by the commentator, means arriving at Nirvikalpa, i.e., at that
state of knowledge which is independent of the senses.
752. The Knowledge here spoken of is that knowledge which is independent
of the senses. What the speaker says is that such Knowledge is no myth
but is sure to arise. When it arises, its possessor comes to know that
the external world, etc., is only the mind transformed, like the sights
seen and sounds heard and thoughts cherished in a dream. In the second
line the results of that knowledge are declared. The mind of a Mahatma is
mantra-siddha, i.e., has won success by the meditation of the initial
mantra, or om; it is nitya, i.e., eternal, meaning probably that though
the result of Maya or Avidya, it is no longer subject to rebirth; it is
virajas, i.e., free from desire and passion, and lastly it is Jyotishmat
or luminous, meaning Omniscient and Omnipotent. The commentator cites a
passage from Vasishtha's treatise on yoga which declares the same results
as consequent on the attainment of Knowledge. It is, of course, implied
that in attaining to such a state, the mind as mind must be destroyed or
merged into the Soul and the Soul, with knowledge only for its attribute,
must exist. In the previous verse emancipation after death has been
spoken of. In this jivan-mukti or emancipation in life is referred to.
753. "Freeing oneself from the attributes of Passion and Darkness", i.e.,
by practising the religion of abstention from acts.
754. Adatte from da meaning to cut or destroy. Manasam volam as explained
by the commentator, is sankalpam, i.e., desires or purposes. The man of
ripe understanding, by doing this, attains to that knowledge which is not
subject to decay with age. Hence, such knowledge is superior to knowledge
acquired in the ordinary way.
755. Compassion may sometimes lead to excess of attachment, as in the
case of Bharata towards his little deer. The universe is the result of
acts because acts determine the character of the life the soul assumes.
In the case of Bharata, he was obliged to take birth as a deer in his
next life in consequence of all his thoughts in the previous life having
been centred on a deer.
756. K.P. Singha wrongly translates this verse. Tat should be supplied
before asnute; there is redundant va in the first line. The Burdwan
translator renders it correctly.
757. The buddhi here referred to is intelligence cleansed by scriptures.
Samahitam manak is, as explained by the commentator, mind freed from
anger and malice, etc., i.e., properly trained.
758. One should not covet, etc., like kingdoms and thrones in the case of
ordinary men. "Non-existent objects," such as sons and wives that are
dead or that are unborn or unwed.
759. Samsara, as explained by the commentator, means both this and the
other world. It is bound in speech in this sense, viz., that whatever is
spoken is never destroyed and affects permanently both the speaker and
the listener, so that not only in one life, but in the infinite course of
lives, the speaker will be affected for good or for evil by the words
that escape his lips. This fully accords with the discovery of modern
science, so eloquently and poetically enunciated by Babbage, of the
indestructibility of force or energy when once applied. How appalling is
the sanction (which is not a myth) under which evil speaking is forbidden.
760. Such self-disclosure destroys the effects of those acts and prevents
their recurrence.
761. Robbers laden with booty are always in danger of seizure. Even so
unintelligent men bearing the burdens of life are always liable to
destruction.
762. Nishpraiharena means Niruddhena as explained by the commentator.
763. I adopt the reading prakasela and the interpretation that Nilakantha
puts upon it.
764. K.P. Singha translates these words very carelessly. The Burdwan
translator, by following the commentator closely, has produced a correct
version. Kulmasha means ripe grains or seeds of the Phaselous radiatus.
Pinyaka is the cake of mustard seed or sesamum after the oil has been
pressed out. Yavaka means unripe barley, or, as the commentator explains,
raw barley powdered and boiled in hot water.
765. What is meant by the first line of the verse is this. The Soul had,
before the creation, only Knowledge for its attribute. When Ignorance or
Delusion, proceeding from Supreme Brahma, took possession of it, the Soul
became an ordinary creature, i.e., consciousness, mind, etc., resulted.
This Ignorance, therefore, established itself upon Knowledge and
transformed the original character of the Soul. What is stated in the
second line is that ordinary knowledge which follows the lead of the
understanding is affected by ignorance, the result of which is that the
Soul takes those things that really spring from itself to be things
different from itself and possessing an independent existence.
766. The correct reading, I apprehend, is upagatasprihah and not
apagatasprihah. Nilakantha is silent. All that he says is that the first
verse has reference to 'yogins,' the second to yogins and 'non-yogins'
alike. Both the vernacular translators adhere to apagatasprihah.
767. I expand verse 8 a little for giving its meaning more clearly than a
literal version would yield. All the impressions, it is said here, in
dreams, are due either to the impressions of this life or those received
by, the mind in the countless lives through which it has passed. All
those impressions, again, are well-known to the Soul though memory may
not retain them. Their reappearance in dreams is due to the action of the
Soul which calls them up from the obscurity in which they are concealed.
Avisena's theory of nothing being ever lost that is once acquired by the
mind and the recollection of a past impression being, due to a sudden
irradiation of the divine light, was, it seems, borrowed from Hindu
philosophy.
768. The sense is this: a particular attribute among the three, viz.,
Goodness or Passion or Darkness, is brought to the mind by the influence
of past acts of either this or any previous life. That attribute
immediately affects the mind in a definite way. The result of this is
that the elements in their subtile forms actually produce the images that
correspond with or appertain to the affecting attribute and the manner in
which it affects the mind.
769. Nothing less than yoga can discard or destroy them, for they really
spring from desires generated by past acts.
770. The Bombay reading Manohrishyan is better.
771. Both the external and the internal worlds are due to Consciousness,
which, in its turn, arises from delusion affecting the Soul. That which
is called the Mind is only a product of the Soul. The world both external
and internal, is only the result of Mind as explained in previous
sections. Hence the Mind exists in all things. What is meant by all
things existing in the Soul is that the Soul is omniscient and he who
succeeds in knowing the Soul wins omniscience.
772. The body is called the door of dreams because the body is the result
of past acts, and dreams cannot take place till the Soul, through past
acts, becomes encased in a body. What is meant by the body disappearing
in the mind is that in dreamless slumber the mind Mo longer retains any
apprehension of the body. The body being thus lost in the mind, the mind
(with the body lost in it) enters the Soul, or becomes withdrawn into it.
Nidarsanam is explained as Nischitadarsanam Sakshirupam. The sense of the
verse is that in dreamless slumber the senses are withdrawn into the
mind; the mind becomes withdrawn into the Soul. It is the Soul alone that
then lives in its state of original purity, consciousness and all things
which proceed from it disappearing at the time.
773. i.e., the mind becoming pure, he gains omniscience and omnipotence.
774. The Burdwan translator, using the very words of Nilakantha, jumbles
them wrongly together and makes utter nonsense of both the original and
the gloss.
775. Brahma cannot, as the commentator properly explains, be seized like
a creature by the horns. All that one can do is to explain its nature by
reason and analogy. It can be comprehended only in the way indicated,
i.e., by Pratyahara.
776. The commentator thinks that the Rishi alluded to in this verse is
Narayana, the companion and friend of Nara, both of whom had their
retreat on the heights of Vadari where Vyasa afterwards settled himself.
Tattwa here does not, the commentator thinks, mean a topic of discourse
but that which exists in original purity and does not take its colour or
form from the mind. Anaropitam rupam yasya tat.
777. The religion of Pravritti consists of acts. It cannot liberate one
from rebirth. The whole chain of existences, being the result of acts,
rests upon the religion of Pravritti. The religion of Nivritti, on the
other hand, or abstention from acts, leads to Emancipation or Brahma.
778. Nidarsarkah is explained by the commentator as equivalent to
drashtum ichcchan.
779. Avyakta or Unmanifest is Prakriti or primordial matter both gross
and subtile. That which transcends both Prakriti and Purusha is, of
course the Supreme Soul or Brahma. Visesham, is explained by the
commentator as 'distinguished from everything else by its attributes.'
780. i.e., as the commentator explains, Purusha is non-creating and
transcends the three attributes.
781. Asamhatau is explained by the commentator as atyantaviviktau.
Purushau implies the two Purushas, i.e., the 'Chit-Soul' and the Supreme
Soul.
782. The four topics are these: the points of resemblance between
Prakriti and Purusha, the points of difference between them: the points
of resemblance between Purusha and Iswara; and the points of difference
between them. The four considerations that cover these topics are absence
of beginning and end, existence as chit and in animation, distinction
from all other things, and the notion of activity.
783. Yoginastam prapasyanti bhagavantam santanam--even this is what
people always say to yoga and yogins.
784. The commentator in a long note explains that what is really implied
by this verse is that one should betake oneself to some sacred spot such
as Kasi for casting off one's life there. Death at Kasi is sure to lead
to Emancipation, for the theory is that Siva himself becomes the
instructor and leads one to that high end.
785. When divested of Rajas', i.e., freed from the senses and the
propensities derived from their indulgence.
786. Adehat is explained by the commentator as Dehapatat. Dehantat
applies to the destruction of all the three bodies. By the destruction
(after death) of the gross body is meant escape from the obligation of
rebirth. The karana body is a subtiler form of existence than the
Linga-sarira: it is, of course, existence it; Prakriti as mentioned in
verso 21.
787. Paropratyasarge means on the rise of a knowledge of Brahma. Niyati
is Necessity, in consequence of which jiva goes through an endless wheel
of existences; Bhavantaprabhavaprajna is
bhavanamanta-prabhavayorevaprajna yesham. The object of the verse is to
show that such mistaken persons as take the body, the senses, etc., and
all which are not-Self, to be Self, are always taken up with the idea
that things die and are born, but that there is nothing like emancipation
or a complete escape from rebirth.
788. 'By the aid of patience' is explained by the commentator as without
leaving their seats and changing the yoga attitude, etc. 'Withdrawing
themselves from the world of senses' means attaining to a state that is
perfectly independent of the senses and, therefore, of all external
objects. 'Adore the senses in consequence of their subtility,' as
explained by the commentator, is thinking of Prana and the Indriyas as
Self or Soul. I do not understand how this amounts to the statement that
such yogins attain to Brahma.
789. 'Proceeding according to (the stages indicated in) the scriptures'.
alludes to the well-known verses in the Gita, beginning with Indriyebhyah
parahyartha, etc. The several stages, as mentioned in those verses, are
as follows: Superior to the senses are their objects. Superior to the
objects is the mind. Superior to the mind is the understanding. Superior
to the understanding is the Soul. Superior to the Soul is the Unmanifest.
Superior to the Unmanifest is Purusha (Brahma). There is nothing above
Purusha. Dehantam is explained as that which is superior to Avyakta or
Unmanifest, hence Brahma or Purusha.
790. A flash of lightning repeatedly realised becomes a mass of blazing
light. Perhaps this is intended by the speaker.
791. In the Bengal texts, verse 28 is a triplet. In the second line the
correct reading is Dehantam.
792. Mara, Prakriti, and Purusha, or Effects, their material Cause, and
the Supreme Soul.
793. Nanapashandavashinah is another reading which is noticed by the
commentator. It is explained as 'censurers of diverse sects of
Lokayatikas.'
794. Panchasrotas implies the mind which is said to have five currents.
795. These are the annamaya, the pranamaya, the manomaya, the
vijnanamaya, and the anandamaya. For particulars, vide Wilson's Dict.
796. The verb used is nyavedayat, literally, 'represented,' i.e.,
'started' for discourse, or enquired into. The Burdwan translator renders
it 'exposed' or 'promulgated,' which, I think, is incorrect.
797. The Burdwan translator makes a ridiculous blunder by supposing that
Asuri obtained this knowledge in consequence of the questions of his
disciple. The fact is, samprishtah, as correctly explained the
commentator, means samyak prishta prasno yasya. K.P. Singha avoids the
error.
798. Kutumvini means at matron or the wife of a house-holder.
799. Either Markandeya or Sanatkumara, according to the commentator.
800. I slightly expand Sarvanirvedam according to the explanation given
by Nilakantha. The Sankhya doctrine proceeds upon the hypothesis that all
states of life imply sorrow. To find a remedy for this, i.e., to
permanently escape all sorrow, is the end of that philosophy.
801. These are the characteristics of that Delusion under which man takes
birth in this world and goes on living till he can permanently conquer
all sorrow.
802. The construction of the first foot is Atmano mrityuh Anatma, meaning
the Soul's death (or that which is called death) is the Soul's
extinction. Verse 24 recites the opinion of the Sceptics, not that of the
speaker. K.P. Singha mistranslates the verse. The Burdwan translator
renders it correctly.
803. This and all the following verses are statements of the sceptic's
arguments.
804. Verse 29 is highly terse. The words are grammatically unconnected
with one another. Only a few substantives have been used. These represent
the heads of the different arguments urged by sceptics for showing the
non-existence of anything besides the body which is seen and felt. I
have, of course, followed the commentator in his elaboration of the sense
of the verse. There can be no doubt that the commentator is right.
805. Some idea may be formed by the English reader of the extreme
terseness of these verses by attending to the elaborations contained
within the parentheses above. The exigencies of English grammar as also
of perspicuity have obliged me to use, even in the portions unenclosed,
more words than what occur in the original Sanskrit. All these verses are
cruces intended to stagger Ganesa.
806. Both the vernacular translators have rendered this verse wrongly.
This fact is, without clearly understanding either the text or the gloss,
they have used bits of the gloss without being able to convey any
intelligible idea. The gloss sometimes requires gloss to make it
intelligible. The commentator says that the theory of rebirth mentioned
in verse 34 is that Of the Sugatas or Buddhists. That theory is refuted
inverse 35. The objection to the Buddhistic theory is that mere ignorance
and karma cannot explain rebirth. There must be an indestructible Soul.
This the Buddhists do not allow, for they believe that Nirvana or
annihilation is possible. The argument, as sketched, proceeds in this
way: the being that is the result of the rebirth is apparently a
different being. What right have we to assert its identity with the being
that existed before? Ignorance and karma cannot _create_ a Soul though
they may affect the surroundings of the Soul in its new birth. The
objections to the Buddhistic theory became clear in the verses that
follow.
807. The sense is this: it is never seen in the world that the acts of
one person affect for good or for evil another person. If Chaitra exposes
himself to the night air, Maitra never catches cold for it. This direct
evidence should settle the controversy about the unseen, viz., whether
the acts of one in a previous life can affect another in a subsequent
life if there be no identity between the two beings in two lives.
808. It is needless to say that I have considerably elaborated the second
line of the verse, as a literal rendering would have been entirely
unintelligible. For example's sake I give that rendering; "That which is
separate Consciousness is also different. That from which it is, does not
recommend self."
809. If (as has already been said) the second Consciousness be the
resulting effect of the loss or destruction itself of the previous
Consciousness, then destruction is not annihilation, and, necessarily,
after Nirvana has been once attained, there may be a new Consciousness or
new birth, and, thus, after having again attained to Nirvana the same
result may follow. The Buddhistic Nirvana, therefore, cannot lead to that
final Emancipation which is indicated into the Brahmanical scriptures.
810. The Buddhists then, according to this argument, are not at all
benefited by asserting the existence of a permanent Soul unto which each
repeated Consciousness may inhere. The Soul, according to the Brahmanical
scriptures, has no attributes or possessions. It is eternal, immutable,
and independent of all attributes. The affirmance of attributes with
respect to the Soul directly leads to the inference of its
destructibility, and hence the assertion of its permanency or
indestructibility under such conditions is a contradiction in terms,
according to what is urged in this verse.
811. The commentator explains that the object of this verse is to point
out that the senses, when destroyed, merge into their productive causes
or the substances of which they are attributes. Of course, those causes
or substances are the elements or primordial matter. This leads to the
inference that though attributes may meet with destruction, yet the
substances (of which they are attributes) may remain intact. This may
save the Buddhist doctrine, for the Soul, being permanent and owing
consciousness, etc., for its attributes, may outlive, like primordial
matter, the destruction of its attributes. But the speaker urges that
this doctrine is not philosophical and the analogy will not hold.
Substance is conjunction of attributes. The attributes being destroyed,
the substance also is destroyed. In European philosophy too, matter, as
an unknown essence to which extension, divisibility, etc., inhere, is no
longer believed in or considered as scientific.
812. Here the speaker attacks the orthodox Brahmanical doctrine of the
character of the Soul.
813. Possibly because they art based on Revelation.
814. The first five are the effects of intelligence; the vital breaths,
of wind; and the juices and humours, of stomachic heat.
815. Intelligence is called avyaya because it leads to Emancipation which
is such. It is also called mahat because of its power to lead to Brahma
which is mahat. Tattwanischaya is called the seed of Emancipation because
it leads to Emancipation.
816. That path consists of yoga.
817. By casting off the mind one casts off the five organs of action. By
casting off the understanding, one casts off the organs of knowledge with
the mind.
818. i.e., in each of these operations three causes must exist together.
819. The inference is that the functions being destroyed, the organs are
destroyed, and the mind also is destroyed, or, the mind being destroyed,
all are destroyed.
820. The commentator correctly explains that na in nanuparyeta is the
nom. sing. of nri (man), meaning here, of course, the dreamer.
Nilakantha's ingenuity is certainly highly commendable.
821. Uparamam is yugapadbhavasya uchcchedam or extinction of the state of
association of the Soul with the understanding, the mind, and the senses.
This dissociation of the Soul from the understanding, etc., is, of
course, Emancipation. Emancipation, however, being eternal, the temporary
dissociation of the soul from the understanding, etc., which is the
consequence of dreamless sleep, is the result of Tamas or Darkness. That
dissociation is certainly a kind of felicity, but then it differs from
the felicity of Emancipation, which is everlasting, and which I is not
experienced in the gross body.
822. In this verse the speaker points out that the felicity of
Emancipation may at first sight seem to be like the felicity of dreamless
sleep, but that is only an error. In reality, the former is untouched or
unstained by darkness. Na krichechramanupasyati is the reading I take,
meaning "in which no one sees the slightest tincture of sorrow." The kind
of sorrow referred to is the sorrow of duality or consciousness of knower
and known. In Emancipation, of course, there cannot be any consciousness
of duality. Both the vernacular versions are thoroughly unmeaning.
823. In this verse the speaker again points out the similarity between
dreamless sleep and Emancipation. In both swakarmapratyayah Gunah is
discarded. Gunah, as explained by Nilakantha, means here the whole range
of subjective and objective existences from Consciousness to gross
material objects, swakarmapratyayah means karmahetu kavirbhava, i.e.,
having acts for the cause of their manifestation; this refers to the
theory of rebirth on account of past acts.
824. The sense of the verse is this: all creatures are perceived to
exist. That existence is due to the well-known cause constituted by
Avidya and desire and acts. They exist also in such a way as to display a
union between the body and Soul. For all common purposes of life We treat
creatures that we perceive to be really existing. The question then that
arises is--which (the body or the Soul) is destructible?--We cannot
answer this question in any way we like, like for swaswato va katham
uchcchedavan, bhavet (i.e., how can the Soul, Which is said by the
learned to be Eternal, be regarded as destructible?) Vartamaneshu should
be treated as, Laukikavyavareshu. Uchcchedah is, of course, equivalent to
Uchcchedavan.
825. i.e., the gross body disappears in the subtile; the subtile into the
karana (potential) form of existence; and this last into the Supreme Soul.
826. Merit and sin, and with them their effects in the form of happiness
and misery both here and hereafter, are said to be destroyed when men
become unattached to everything and practise the religion of abstention
or nivritti. The paraphrase of the second line is asaktah alepamakasam
asthaya mahati alingameva pacyanti. Alepamakasam asthaya is explained by
the commentator as Sagunam Brahma asthaya.
827. Urnanabha is generic term for all worms that weave threads from
within their bellies. It does not always mean the spider. Here, it
implies a silk-worm. The analogy then becomes complete.
828. Nipatatyasaktah is wrongly rendered by the Burdwan translator. K.P.
Singha gives the sense correctly but takes nipatali for utpatati.
829. Samudayah is explained by the commentator as equivalent to hetu.
830. Giving food and clothes to the poor and needy in times of scarcity
is referred to.
831. The reading I adopt is Vrataluvdhah. If, however, the Bengal reading
vrataluplah be adopted, the meaning would be "such men are deceived by
their vows," the sense being that though acquiring heaven and the other
objects of their desire, yet they fall down upon exhaustion of their
merit and never attain to what is permanent, viz., emancipation, which is
attainable by following the religion of nivritti only.
832. The object of Bhishma's two answers is to show that the giving of
pain to others (sacrificing animals) is censurable, and the giving of
pain to one's own self is equally censurable.
833. Existence comes into being and ceases. Non-existence also comes into
being and ceases. This is the grammatical construction. The words, of
course, imply only the appearance and disappearance of all kinds of
phenomena.
834. This refers to the theory set forth in the previous sections about
the Soul's real inactivity amidst its seeming activity in respect of all
acts.
835. The Burdwan translator renders the second line as "six thousand
Gandharvas used to dance before thee seven kinds of dance."
836. Both the vernacular translators have misunderstood this verse. A
samya is explained as a little wooden cane measuring about six and thirty
fingers breadth in altitude. What Vali did was to go round the Earth
(anuparyagah, i.e., parihrityagatavan) throwing or hurling a samya. When
thrown from a particular point by a strong man, the samya clears a
certain distance. This space is called a Devayajana. Vali went round the
globe, performing sacrifices upon each such Devayajana.
837. Pravyaharaya is explained by the commentator as prakrishtokaye.
838. I follow Nilakantha's gloss in rendering this verse. Hatam is
explained as nirjivam deham, i.e., the body divested of Soul. He who
slays another is himself slain, means that a person who regards his own
self as the slayer is steeped in ignorance, for the Soul is never an
actor. By thinking that he is the actor a person invests his Soul with
the attributes of the body and the senses. Such a man (as already said)
is Hatah or slain (i.e., steeped in ignorance). Comparing this with verse
19 of Sec. 11 of the Gita, we find that the same thing is asserted
therein a slightly different way. 'He who regards the Soul as the slayer
and he who regards it as slain are both mistaken. The Soul does not slay
nor is slain.'
839. Compare this with the saying usually credited to Napoleon that St.
Helena was written in the book of Fate.
840. The original, if literally rendered, would be 'Time cooks
everything.'
841. Bhujyante is explained by the commentator as equivalent to palyante
or samhriyante.
842. Brahma is indestructible as jiva or Soul, and is destructible as
displayed in the form of not-Self.
843. I expand verse 50 for giving its sense as a literal version would be
unintelligible.
844. One that is borne with great difficulty.
845. Literally, the desire for action; hence abundance or plenty that is
the result of action or labour.
846. All these names imply plenty and prosperity.
847. i.e., with hands not washed after rising from his meals or while
going on with his meals.
848. The commentator explains that according to the Pauranic theory, the
world stands all around the mountains of Meru. The region of Brahman
stands on its top. The Sun travels round Meru and shines over all the
directions or points of the compass. This happens in the age called the
Vaivaswata Manwantara (the age or epoch of Manu the son of Vivaswat). But
after the lapse of this age, when the Savarnika Manwantara comes, the sun
will shine upon only the region on the top of Meru, and all around there
will be darkness.
849. i.e., all things are destructible instead of being eternal.
850. The commentator explains that Hridyam means Hritstham swarupam. By
Kalyanam, of course, Moksha or Emancipation is intended.
851. As explained in previous verses, one striving to attain Emancipation
must set himself to yoga. As a consequence of yoga, one acquires (without
wishing for them) many wonderful powers. The accomplishment of one's
objects then follows as a matter of course.
852. The sense is this: a wise man never regards himself as the actor;
and hence never feels sorrow. Whatever sorrow overtakes him he views
unmoved and takes it as the result of what had been ordained. Not so the
foolish man. He deems himself to be the actor and looks upon sorrow as
the result of his own acts. Hence, he cannot view it unmoved. Sorrow,
therefore, lies in one's regarding oneself as the actor; the true view
being that one instead of being an actor is only an instrument in the
hands of the great Ordainer.
853. The object of this verse is to show that right conclusions in
respect of duties are very rare.
854. This is a hard hit, The listener, viz., Indra, had violated, under
circumstances of the most wicked deception, the chastity of Gautama's
spouse Ahalya. Gautama had to punish his wife by converting her into a
stone. This punishment, however, reacted upon Gautama inasmuch as it put
a stop to his loading any longer a life of domesticity. In spite of such
a dire affliction Gautama did not suffer his cheerfulness to depart from
his heart. The effect of the allusion is to tell Indra that the speaker
is not like him but like Gautama, i.e., that Namuchi was not the slave of
his passions but that he was the master of his senses and the how.
855. The we here is the pronoun of dignity, applying to the speaker only
and not to both the speaker and the listener.
856. The sentence is an interrogative one. The Burdwan translator
mistakes the Meaning. K.P. Singha is correct.
857. These things had not happened for many days in consequence of the
wickedness of the Asuras. With the victory of Indra. sacrifices returned.
and with them universal peace.
858. The words are Dhruvadwarabhavam. The commentator is silent. Probably
a Himalayan Pass. The vernacular translators think it is the region of
the Pole-star that is intended. Dhruva is a name of Brahman the Creator.
It may mean, therefore, the river as it issues out of Brahman's loka or
region. The Pauranic myth is that issuing from the foot of Vishnu, the
stream enters the Kamandalu of Brahman and thence to the earth.
859. The reader of Lord Lytton's works may, in this connection, be
reminded of the discourse between Mejnour and the neophyte introduced to
him by Zanoni, in course of their evening rambles over the ridges of the
Appenines.
860. K.P. Singha wrongly translates this verse.
861. It is difficult to give to non-Hindu people the idea of what is
uchchhishta. The hand becomes uchchhishta when set to food that is being
eaten. Without washing that hand with pure water, it is never used by a
Hindu for doing any work. The food that remains in a dish after some
portion of it has been eaten is uchchhishta. The idea is particular to
Hinduism and is not to be seen among other races or peoples in the world.
862. Yavasa is pasture grass.
863. Payasa is a kind of pudding prepared of rice boiled in sugared milk.
Krisara is milk, sesamum, and rice. Sashkuli is a sort of pie, made of
rice or barley boiled in sugared water.
864. No merit attaches to the act of feeding an illiterate person.
865. The correct reading is Vyabhajat. The Bengal reading vyabhayat would
imply a tautology, for the second line would then give the same meaning
as the first.
866. Everything else liable to be affected by primordial nature. Only the
Supreme Soul cannot be affected. Hence, Brahma is often said to be "above
Prakriti." Prakriti, here, is of course used in its largest sense.
867. The second line of verse 8, and the last clause of the first line of
verse 9, are wrongly rendered by both the Vernacular translators. K.P.
Singha omits certain portions, while the Burdwan translator, as usual,
writes nonsense. The verb is nihnuvanti, meaning 'conceal: i.e., 'do not
brag of.' The verb vadishyanti is to be repeated after ahite hitam. For
hitam ahitam may be read by way of antithesis.
868. K.P. Singha mistranslates this verse.
869. The Burdwan translator misunderstands the word anavajnata. K.P.
Singha skips over it.
870. The sense is this: though really unattached, he seems to be
attached. In this there is especial merit. A man doing the duties of a
householder, without, however, being attached to wife and children and
possessions, is a very superior person. Such a one has been compared to a
lotus leaf, which, when dipped in water, is never soaked or drenched by
it. Some, seeing the difficulty of the combat, fly away. In this there is
little merit. To face all objects of desire, to enjoy them, but all the
while to remain so unattached to them as not to feel the slightest pang
if dissociated from them, is more meritorious.
871. Kalajnanena nishthitam are the words of the original. Vyasa's answer
is taken up with assigning limits to the successive periods of Creation
and Non-existence, or the durations of Brahman's wakeful and sleeping
periods.
872. Agre is explained by the commentator as srishteh prak.
873. The Krita extends in all for 4,800 years. The Treta for 3,600; the
Dwapara for 2,400; and the Kali for 1,200. These are, however, the years
of the deities. Verses 15-17 and 20-21 occur in Manusmriti, Chapter I.
874. This verse occurs in Manusmriti, corresponding with 81 of Chapter 1.
The reading, however, in Manusmriti, is slightly different, for the last
clause is Manushyanpavartate. In rendering verse 23, I take this reading
and follow Medhatithi's gloss. If Nilakantha's gloss and the reading in
both the Bengal and the Bombay texts be followed, the passage would run
thus,--"No instruction or precept of that age ran along unrighteous ways,
since that was the foremost of all ages." Nilakantha explains parah as sa
cha parah. K.P. Singha skips over the difficulty and the Burdwan
translator, as usual, gives an incorrect version.
875. The total comes up to 12,000 years. These constitute a Devayuga. At
thousand Devayugas compose a day of Brahman. Verse 28 occurs in
Manusmriti, Chapter 1.
876. The reader who has gone through the previous Sections can have no
difficulty in understanding: this. The external world is nothing but Mind
transformed. Mind, therefore, is spoken of here as Vyaktatmaka or that
which is the soul of the vyakta or that is manifest, or that which is the
vyakta, or between which and the vyakta there is no difference whatever.
Some of the Bengal texts do not conclude Section 231 with the 32nd verse
but go on and include the whole of the 232nd Section in it. This,
however, is not to be seen in the Bombay texts as also in some of the
texts of Bengal that I have seen.
877. Tejomayam is explained by the commentator as Vasanamayam or having
the principle of desire or wish within it, otherwise Creation could not
take place. Yasya is used for yatah.
878. By Mahat is meant Pure or Subtile Intelligence. The Manifest starts
into existence from Mind or has Mind for its soul. Hence, as explained in
previous Sections, Mind is called Vyaktatmakam.
879. These seven great Beings or entities are Mahat, the same speedily
transformed into Mind, and the five elemental entities of Space, etc.
880. Verses 4, 5, 6 and 7 occur in Manusmriti, corresponding with the
latter's 75, 76, 77 and 78 of Chapter 1.
881. Chit or Jiva is called Purusha or resider in body, because when
overlaid with Avidya by the Supreme Soul, it is not possible for it to
exist in any other way than by being invested with a covering or case
made of primordial matter determined by the power of acts. Here, however,
it means limbs or avayavam.
882. What is stated in verse 10, 11 and 12 is this: the seven great
entities, in their gross form, are unable, if separate, to produce
anything. They, therefore, combine with one another. Thus uniting, they
first form the asrayanam of sarira i.e., the constituent parts of the
body. They, at this stage, must be known by the name of Purusha of
avayava, i.e., mere limbs. When these limbs again unite, then murtimat
shodasatmakam sartram bhavati, i.e., the full body, possessed of form and
having the six and ten attributes, comes into existence. Then the subtile
Mahat and the subtile bhutas, with the unexhausted residue of acts, enter
it. The plural form 'mahanti' is used because, as the commentator
explains, 'pratipurusham mahatadinam bhinnatwapratipadanertham,' i.e.,
the same 'mahat,' by entering each different form apparently becomes
many. Thus there are two bodies, one gross, and the other subtile called
'linga-sarira.' The residue of acts is thus explained: all creatures
enjoy or suffer the effects of their good and bad acts. If, however, the
consequences of acts, good and bad, be all exhausted, there can be no
rebirth. A residue, therefore, remains in consequence of which rebirth
becomes possible. Creation and destruction, again, are endlessly going
on. The beginning of the _first_ Creation is inconceivable. The Creation
here described is one of a series. This is further explained in the
verses that follow.
883. The six and ten parts are the five gross bhutas, and the eleven
senses of knowledge and action including mind. The great creatures are
the tan-mantras of the gross elements, i.e., their subtile forms. At
first the gross body (with the principle of growth) is formed, into it
enters the subtile body or the linga-sarira. At first (as already said)
the gross elements come together. Then the subtile ones with the residue
of acts. Then enters the Soul which is Brahma itself. The Soul enters
into the subtile form for witnessing, or surveying. All creatures are
only manifestations of that Soul due to the accident of Avidya or Maya.
Tapas means, as the commentator explains, alochana.
884. i.e., this variety of Being and this variety of relations.
885. Anubhe is explained as ubhayavyatiriktam. Sattwasthas are those that
depend upon the really existent, i.e., those that regard Brahma as the
sole cause competent for the production of all effects.
886. It is exceedingly difficult to understand the true meaning of these
verses. A verbal translation is not calculated to bring out the sense.
Apparently, the statement that all things are contained in the Vedas is
nonsense. In reality, however, what is intended to be said is that as the
Vedas are Speech or Words, the Creator had to utter words symbolizing his
ideas before creating anything. It is remarkable that there is a close
resemblance between the spirit of the first chapter of Genesis with what
is contained in the Srutis on the subject of Creation. Let there be
Earth, and there was Earth, says the inspired poet of Genesis. Nilakantha
cites exactly similar words from the Srutis as those which Brahman
uttered for creating the Earth, such as, Bhuriti vyaharau as
Bhumimasrijat. Then the four modes of life with the duties of each, the
modes of worship, etc., were also indicated, hence, all acts also are in
the Vedas which represent the words of Brahma.
887. All things are Sujata or well-made by him. In Genesis it is said
that God uttered particular words and particular objects sprang into
existence, and He saw that they were good.
888. The first line contains only technical terms. Nama means Rigveda.
Hence, it stands for study of all the Vedas. Bheda stands for half, i.e.,
for the wife, who must be associated with her husband in all religious
acts. Tapah is penance; hence it stands for all kinds of observances like
chandrayana, and modes of life, vanaprastha, etc. Karma means such acts
as the saying of morning and evening prayers, etc. Yama is sacrifice like
jyotishtoma etc. Akhya means such acts as lead to good fame, like the
digging of tanks, the making of roads, etc. Aloka, meaning meditation, is
of three kinds. Lastly, comes Siddhi, meaning that emancipation which is
arrived at by one during this life. The instrumental plural kramaih
should be construed as dasabhih karmaih namadibhi sahita Vedeshu
prechate. K.P. Singha has correctly rendered the verse, omitting
reference to Siddhi. The Burdwan translator has totally misunderstood it.
889. Gahanam is explained by the commentator as duravagaham Brahma;
vedavadeshu means, according to him, the rites and observances laid down
in the Vedas. It is better, however, to take it literally, i.e., for the
words of the Vedas. Vedanteshu means 'in the Upanishads,' which come
_after_ the Vedas, Both the Vernacular translators have misunderstood
this verse.
890. This verse is, no doubt, pleonastic. The commentator interprets it
in the way I have rendered it. Yathadharmam, according to him, means
'without transgressing acts and duties consistent with virtue';
yathagamam means 'following the authority of the scriptures'; vikriyate
implies 'do from motives of advantage and gain.' The sense seems to be
that in the three other yugas, men, without absolutely abandoning virtue,
perform good acts and Vedic sacrifices and rites and scriptural vows and
observances, from motives of low gain and not as a Preparation for
Emancipation. Thus even in the Kali age, Vedic rites are not absolutely
unknown. The motive, however, from which these are undertaken is
connected with some low or sordid gain.
891. Samayah sthanam matam; sa eva bhutani bhavati; sa eva tan dadhati.
This is the construction, as explained by the commentator.
892. From what has been said in the previous Sections, the reader will
have no difficulty in understanding what is meant by abhivyaktatmakam
manah. It is mind that is the essence of all that is abhivyakta or
manifest. That mind swallows up the attribute of Space. Hence it is
avyaktam, that swallows up the manaso vyaktam. This swallowing up is
Brahmah sampratisancharah or destruction of the outward universe in its
manifest vastness. The commentator gives the substance of the verse in
these words: manahkalpito virat manasi eva liyate. From the verses that
follow it would seem that the object of this section is to describe the
yogin's pratyahara and not the actual dissolution of the universe.
893. Verses 16 and 17 are exceedingly difficult. The commentator has
shown great learning in expounding them. Unfortunately, the subject is a
yoga mystery, and the explanation and illustrations of the commentator
refer to things beyond the reach of ordinary experience and intelligence.
The words Chandramas, Kala, and Valam, and Akasa also and Ghosa (in verse
17), are technical terms of yoga. I referred the passage to more than one
learned Pundit. My referees are of opinion that a yoga mystery is here
expounded, which yogins alone can understand. European scholars will
probably smile at the statement that there is a hidden meaning in these
words. Most readers will take the verses for nonsense. Reflection,
however, has convinced me that yoga is not nonsense. One who has not
studied the elements of Geometry or Algebra, cannot, however intelligent,
hope to understand at once a Proposition of the Principia or the theorem
of De Moivre. Failing to give the actual sense, I have contented myself
with giving a verbal translation.
894. Jatakarma is the ceremony that is performed with certain Vedic
mantras immediately after a child's birth. There are many such ceremonies
to be performed till Samavartana or return from the preceptor's home
after completion of the period of pupilage. These ceremonies are
necessarily such that they must be performed by the child's father or
somebody else whom the latter might call in.
895. In this country, no fees are charged for tuition. The pupil,
however, after completing his studies, may give his preceptor a final fee
which is determined by the choice of the preceptor himself and which
varies according to the means of the pupil leaving the preceptor's home
for his own.
896. By begetting children, one pays off one's debt to ancestors; by
studying the Vedas, one pays off one's debt to the Rishis; and by
performing sacrifices one pays off one's debt to the deities.
897. It is a deadly sin to take anything from the father-in-law or other
relatives (by marriage) of a daughter. What is got from such sources is,
to this day, spent freely. Those persons that sell their daughters in
marriage are universally reckoned as fallen.
898. The fact is, the duty of the householder obliges him to worship the
deities and the Pitris, and to become hospitable to the others named. The
Brahmana, however, has no ostensible means for discharging this duty. The
only means open to him is acceptance of gifts. In this case, acceptance,
therefore, for such ends is not productive of demerit.
899. Kritadapi is explained by the commentator as pakvannadapi.
900. The sense is that there is no gift which is too valuable for such
persons.
901. The first and the fourth verses are triplets in the Bengal texts.
902. These are, of course, religious acts.
903. In the Bengal texts verse 12 consists of on, line. This, I think, is
correct. Verses 13, 14, 15, and 16 form one sentence. Verse 12 is
complete by itself. The udaka in kalodaka should be taken as meaning
stream or river otherwise ahoratrajalena would be pleonastic. Again
arthakamajalena, to avoid, redundancy, should be taken as implying the
springs that supply the water. Vihinsa-taruvahina is, 'having benevolence
for the trees that float on its water.' This idea is beautiful. Creatures
that are being home away in, the stream of Time may catch these trees of
benevolence for saving themselves. The Burdwan translator misunderstands
vihinsa and makes nonsense of the idea. Altogether, though highly ornate,
the metaphors are original. Of course, the idea is eminently oriental.
Eastern rhetoric being fond of spinning out metaphors and similes, which,
in the hands of Eastern poets, become highly elastic.
904. K.P. Singha misunderstands this verse. The Burdwan translator is
also inaccurate.
905. The place should be a level spot, not impure (such as a crematorium,
etc.), free from kankars, fire, and sand, etc.; solitary and free from
noise and other sources of disturbance. Acts include abstention from food
and sports and amusements, abstention from all kinds of work having only
worldly objects to accomplish, abstention also from sleep and dreams.
Affection means that for good disciples or for progress in yoga. Objects
refer to sacred fuel, water, and suppression of expectancy and anxiety,
etc. Means refer to the seat to be used, the manner of sitting, and the
attitude of the body. Destruction refers to the conquest of desire and
attachments, i.e., renunciation of all attractive things. Certainty means
the unalterable belief that what is said about yoga in the Vedas and by
preceptors is true. The nom. sing. inflection stands for the instrumental
plural. Eyes include the other senses. All these should be restrained.
Food means pure food. Suppression refers to the subjugation of our
natural inclination towards earthly objects. Mind here has reference to
the regulation of the will and its reverse, viz., irresolution. Survey
means reflection on birth, death, decrepitude, disease, sorrow, faults,
etc. In giving these meanings, I, of course, follow Nilakantha.
906. Notwithstanding Nilakantha's gloss which shows great ingenuity and
which has been apparently followed by both of them, the Vernacular
translators have misunderstood Portions of these verses which sketch out
the course of life which one desirous of attaining to Emancipation or
Brahma is to follow. Particular virtues or attributes have been
represented as particular limbs of the car. It does not appear that there
is (except in one or two instances), any especial aptitude in any of
those virtues or attributes for corresponding with One instead of with
another limb of the figurative car. Upastha is that part of the car on
which the driver sits. Varutha is the wooden fence round a car for
protecting it against the effects of collision. Shame is the feeling that
withdraws us from all wicked acts. Kuvara is the pole to which the yoke
is attached. Upaya and Apaya, which have been called the kuvara, are
'means' and destruction'--explained in verse above. Aksha is the wheel.
Yuga is the yoke. Vandhura is that part of yuga where it is attached to
the pole, i.e., its Middle, about which appears something like a
projecting knob. Nemi is the circumference of the wheel. Nabhi is the
central portion of the car upon which the rider or warrior is seated.
Pratoda is the goad with which the driver urges, the steeds. The
commentator explains that jiva-yuktah means having such a jiva as is
desirous of attaining to Emancipation or Moksha. Such elaborate figures
are favourite conceits of Oriental poets.
907. Adopting the Kantian distribution of the mental phenomena, viz., the
three great divisions of Cognitive faculties, Pleasure and Pain, and
Desire and Will, Sir William Hamilton subdivides the first (viz., the
Cognitive faculties), into the acquisitive faculty, the retentive
faculty, the reproductive faculty, the representative faculty, and reason
or judgment by which concepts are compared together. Dharana corresponds
with the exercise of the Representative faculty or the power by which the
mind is held to or kept employed upon a particular image or notion. It is
this faculty that is especially trained by yogins. Indeed, the initial
stop consists in training it to the desirable extent.
908. The seven kinds of Dharanas appertain respectively to Earth, Wind,
Space, Water, Fire, Consciousness and Understanding.
909. All these have been explained lower down.
910. The construction of both these lines is difficult to understand. The
prose order of the line is 'yogatah yuktesu (madhye) yasya yatha, etc.,
vikrama (tatha vakshyami); atmani pasyatah (janasya) yuktasya yogasya
(yatha) siddhi (tatha vakshyami).' Yogatah means upayatah, i.e.,
according to rules and ordinances. Vikrama is used in a peculiar sense,
viz., anubhavakramah, i.e., the order of conception or conceptions in
other order Atmani pasyatah means 'of him who looks into himself,' i.e.,
who withdraws his mind from the outer world and turns it to view his own
self. Without Nilakantha's aid, such verses would be thoroughly
unintelligible.
911. Pasyatah means 'of that which sees,' i.e., of the Atman or Soul.
912. The Understanding is called the _soul_ of the five elements and of
the consciousness of individuality because these six things rest on it or
have it for their refuge. The reader will easily understand this from
what has been said in the previous Sections.
913. It is from the Unmanifest or the Supreme Soul that the world or all
that is Manifest, springs or emanates. The Yogin, in consequence of his
superior knowledge, apprehends all that is Manifest to be but the
Unmanifest Supreme Soul.
914. Na kritina, i.e., kriti eva. 'Nirakriti' is regardless of dress and
appearance. K.P. Singha wrongly translates both these words.
915. i.e., who has neither friend nor foe. This means that he regards all
creatures with an equal eye, showing particular favour to none, and
having no dislike for any. Coldness of heart is not implied, but
impartial and equal benevolence for all. Taking praise and blame equally,
i.e., never rejoicing at praise nor grieving at blame.
916. It is said that with the practice of Yoga, during the first stages,
certain extraordinary powers come to the Yogin whether he wishes for them
or not. In a previous Section it has been said that that Yogin who
suffers himself to be led away by these extraordinary acquisitions, goes
to hell, i.e., fails to attain to Emancipation beside which heaven itself
with the status of Indra is only hell. Hence, he who transcends the
puissance that Yoga brings about becomes Emancipate.
917. Dhirah is explained as dhyanavan. Santi has reference to
Emancipation, for it is Emancipation alone that can give tranquillity or
final rest. The commentator points out that in this verse the speaker
shows a decided preference for the Sankhya philosophy.
918. Vide Gita, verses 4 and 5, Chapter V.
919. Brahmanam is arsha for Brahmam.
920. I follow Nilakantha's gloss in rendering the words Vidya, Pravritti
and Nivritti, as used in this verse. By the first, the commentator
thinks, is meant that course of instruction in consequence of which error
may be dispelled and truth acquired. The usual illustration of the cord
and the snake is given. The former maybe mistaken for the latter, but
when the mistake ceases, correct apprehension follows. Pravritti has been
sufficiently indicated in the text in which the words of the gloss has
been incorporated. By Nivritti is meant the doctrine of the Sunyavadins
and Lokayatikas (evidently the Buddhists) who seek annihilation or
extinction as the only true Emancipation. Both the Vernacular translators
are wrong. The Burdwan translator, as usual, citing the very words of the
gloss, misunderstands them completely.
921. The construction of the first line is 'yastu achetanah bhavam vina
swabhavena (sarvam bhati iti) pasyan, etc., etc., pushyate (sa na
kinchana labhate).' Bhavan is explained as 'adhishthanasattam.' The
commentator is of opinion that the speaker refers in this verse to the
Sunyavadins.
922. The Bombay text reads Putwatrinamishikamva.
923. Enam is singular. The commentator thinks it should be taken
distributively. In verse 3, the doctrine of the Nihilists (Sunyavadins)
has been referred to. In verse 4, that of the Lokayatikas. In both,
Nature is spoken of as the cause, with this difference that the former
regard the universe to be only an erroneous impression of an existent
entity, while the latter regard it as a real entity flowing from and
manifesting itself under its own nature. Both doctrines, the speaker
says, are false.
924. Both the Vernacular translators skip over the word paribhava in the
second line of verse 6. The commentator correctly explains that swabhava
in 6 means swasyaiva bhavah sattakaranam iti, ekah pakshah. Paribhava, he
explains is paritah swasya itaresham bhavah. The first refers to the
Nihilists, the second to the Lokayatikas or to verses 3 and 4
respectively.
925. It is by the wisdom that all these results are achieved. Wisdom is
the application of means for the accomplishment of ends. Nature, never
rears palaces or produces vehicles and the diverse other comforts that
man enjoys. He that would rely upon Nature for these would never obtain
them however long he might wait. The need for exertion, both mental and
physical, and the success which crowns that exertion furnish the best
answer, the speaker thinks, to both the Nihilist sand the Lokayatikas.
The word tulyalakshanah is skipped over by both the Bengali translators.
926. By para is meant the Chit or Soul, by avara, all else, i.e., non-ego
or matter. The words Prajna, Jnana, and Vidya are all as used here,
equivalent. The second line of this verse is wrongly rendered by both the
Bengali translators, the Burdwan translator, as usual, not understanding
the words of the gloss he quotes.
927. It is difficult to render the word cheshta as used here. Ordinarily
it implies effort or action. It is plain, however, that here it stands
for intelligent energy, implying both mental and physical effort or
action, for its function is to distinguish or differentiate.
928. The itarani do not refer to Pisachas as rendered by K.P. Singha, but
to birds which are called Khechare or denizens of the sky or air.
Khechara may include Pisachas, but these are also Bhuchara or denizens of
the surface of the earth.
929. The commentator explains that for ascertaining who are uttama or
foremost, the middling, or intermediate ones are first spoken of and
their distinctions mentioned in the following verses. Of course, the
foremost are foremost, and the intermediate ones can never be superior to
them. For all that, intermediate ones are observers of the duties of
caste; the foremost ones are not so, they having transcended such
distinctions; hence, tentatively, the ignorant or popular opinion is
first taken, to the effect that the observers of caste are superior to
those who do not observe Jatidharma.
930. This probably means that as the Vedas had not been reduced to
writing, their contents rested or dwelt in memories of men versed in them.
931. To understand what is birth and what is death, and to avoid birth
(add, therefore, death), are the highest fruits of knowledge of the Soul.
Those that have no knowledge of the Soul have to travel in a round of
repeated rebirths.
932. i.e., of power that comes of Yoga.
933. The word para (the locative form of which is used here) always means
that which is high or foremost. It is frequently employed to mean either
Brahma or the Soul, and as Soul is regarded to be apart of Brahma, para
has but one and the same meaning. The Burdwan translator takes it for
'Scriptures other than the Vedas.' K.P. Singha skips over it. Of course,
savda-Brahma stands for the Vedas.
934. To look upon everything in the universe as one's own. Soul is the
highest aspiration of a righteous person. It is yoga that enables one to
attain to this highest ideal of existence. One who realises this is said
to be a true Brahmana, a really regenerate person, in fact, a god on
Earth. Adhiyajna and Adhidaivata are words that signify the Soul.
935. What the distinction is between anta and nidhan is not obvious. The
commentator is silent. K.P. Singha translates the verse correctly. The
Burdwan translator makes utter nonsense of the words in the second line.
936. Whether karma is swabhava or jnanam means (as the commentator
explains) whether it is obligatory or optional. Jnanam, of course, means
here jnana-janakam, i.e., leading to knowledge. Knowledge is essential to
success or emancipation. If acts become necessary for leading to
knowledge, the doubt may then arise that they cease to be obligatory, for
knowledge may be supposed to be attainable otherwise than by acts. K.P.
Singha translates this verse correctly, the Burdwan translator
incorrectly, and, as usual, misunderstands the gloss completely.
937. The first line of this verse is exceedingly terse. The construction,
as explained by the commentator, is Tatra (samsaye) purusham prati Jnanam
(jnanajanakam) chet (karma) syat, (tarhi) sa (eva) Vedavidhih. One cannot
help admiring Nilakantha for his patience and ingenuity.
938. Daiva is explained by the commentator as Grahah or Kalah. I think,
it is used to signify some kind of blind force whose origin is
untraceable. Hence, I render it necessity. Vritti in verse 5 is evidently
Exertion, for the word implies course, of conduct, Avivekam is
samuchchayam or a combination of all the three.
939. Inspired with doubt,' with reference to the declarations of the
Srutis. 'Possessed of tranquil souls,' i.e., not penetrated by doubts of
any kind.
940. In the Treta and the other Yugas people are seen professing
attachment or devotion to one only of the Vedas and not to the others, be
it the Richs, the Samans, or the Yajuses. The speaker, dissatisfied with
this refers to the Krita age as one in which such difference of faith
were not observable. The men of that age regarded all the Vedas equally,
and, in fact, as even identical.
941. Jiva or Chit becomes puissant and succeeds in creating the universe
by means of penance. By penance one attains to Brahma, and, therefore,
universal puissance. This has been sufficiently explained in the previous
Sections.
942. This is one of the most important verses in this section, for, as
the commentator explains, this furnishes the answer to the question
proposed in the previous section, viz., 'what is that knowledge?' In the
Vedas both acts and knowledge have been spoken of. In the province of
acts, Brahma has been represented as Indra and the other gods. Brahma,
therefore, as spoken of there, is 'gahana', or hidden to (or
inconceivable by) even those that are conversant with that province or
sphere of the Vedas. In the Vedanta, again, knowledge or Vidya has been
spoken of as the means by which to attain to Brahma. The knowledge or
Vidya, therefore, which is the subject of the question, is not what is
implied by Pravritti dharma or by Nivritti as used in the previous
section.
943. The second line of this verse corresponds with the second line of
verse 87 of Chapter II of Manusmriti.
944. They are seen and not seen is an idiomatic expression for 'becoming
invisible.'
945. i.e., kine do not yield copious and sweet milk; the soil ceases to
be fertile; water ceases to be sweet; and the medicinal and edible herbs
lose their virtues of healing as also their flavour.
946. The commentator thinks that Swadharmasthah is connected with asramah
in the first line. I prefer the more obvious construction.
947. Varshati means pushnati. Angani means the observances necessary for
the practice of Yoga as also all kinds of rites and vows. The Vedas cause
these to grow, and they, in their turn, aid all students of the Vedas in
achieving their purposes.
948. Prabhavah is uttpattih, or origin; sthanam is poshanam. Both the
Vernacular translators skip over the last word, thinking that
prabhavasthanam, is one word. The commentator notices them as separate.
In the beginning of the second line, yatra is understood, Swabhavena, is
explained by the commentator as Brahmabhavena, natu vikritena rupena. I
think the explanation is correct, and have adopted it accordingly in the
text.
949. Yatha in the first line of verse means, as the commentator explains,
yat prakarakam.
950. The commentator points out that by these four words the four modes
of life are indicated.
951. The commentator explains that this means that amongst embodied
creatures they that are ignorant take those great entities which are
really non-ego for either the ego or its Possessions.
952. The commentator explains that the object of this verse is to show
that the Yoga view of the Soul being only the enjoyer but not the actor,
is not correct. On the other hand, the Sankhya view of the Soul being
neither the enjoyer nor the actor, is true. The deities, remaining in the
several senses, act and enjoy. It is through ignorance that the Soul
ascribes to itself their enjoyments and their actions.
953. I render Bhutatma by knowledge, following the commentator who uses
the words buddhyupadhirjivah for explaining it.
954. Niyama and Visarga are explained by the commentator as 'destruction'
and 'creation.' I prefer to take them as meaning 'guiding or
restraining,' and 'employing.' Practically, the explanations are
identical.
955. What is meant by the objects of the senses residing within the
bodies of living creatures is that (as the commentator explains) their
concepts exist in 'the cavity of the heart' (probably, mind) so that when
necessary or called for, they appear (before the mind's eye). Swabhava is
explained as 'attributes' like heat and cold, etc.
956. This is a very difficult verse. I have rendered it, following
Nilakantha's gloss. In verse the speaker lays down what entities dwell in
the body. In the rest he expounds the nature of Sattwa which the
commentator takes to mean buddhi or knowledge. He begins with the
statement that Sattwasya asrayah nasti. This does not mean that the
knowledge has no refuge, for that would be absurd, but it means that the
asraya of the knowledge, i.e., that in which the knowledge dwells, viz.,
the body, does not exist, the true doctrine being that the body has no
real existence but that it exists like to its image in a dream. The body
being non-existent, what then is the real refuge of the knowledge? The
speaker answers it by saying Gunah, implying that primeval Prakriti
characterised by the three attributes is that real refuge. Then it is
said that Chetana (by which is implied the Soul here) is not the refuge
of the knowledge for the Soul is dissociated from everything and
incapable of transformation of any kind. The question is then mentally
started,--May not the Gunas be the qualities of the knowledge (instead of
being, as said above, its refuge)? For dispelling this doubt, it is
stated that Sattwa is the product of Tejas (Desire). The Gunas are _not_
the product of Tejas. Hence the Gunas, which have a different origin
cannot be the properties of Sattwa. The Gunas exist independently of
Desire. Thus the knowledge, which has Desire for its originating cause,
rests on the Gunas or has them for its refuge. In this verse, therefore,
the nature of the body, the knowledge, and the Gunas, is expounded. The
grammatical construction of the first line is exceedingly terse.
957. Such men behold Brahma in all things. Abhijanah is explained by the
commentator as sishyakuladih. This seems to be the true meaning of the
word here.
958. In rendering this word tatam (where it occurs in the Gita), it has
been shown that to take it as equivalent to 'spread' is incorrect. In
such connections, it is evident that it means 'pervaded!
959. If I have understood the gloss aright, this is what the first line
of 21 means. Vedatma is explained as Vedic sound, i.e., the instructions
inculcated in the Vedas. The word atma in the second clause means simply
oneself or a person or individual. The sense then is this. The Vedas
teach that all is one's soul. The extent to which one succeeds in
realising this is the measure of one's attainment of Brahma. If one can
realise it fully, one attains to Brahma fully. If partially, one's
attainment of Brahma also is partial.
960. The track of such a person, it is said, is as invisible as the
skies. The commentator explains that the very gods become stupefied in
respect of the object which such a man seeks, the object, of course,
being Brahma.
961. That, of course, in which Time is cooked, is Brahma.
962. By this the speaker says that Brahma is not to be found in any
particular spot however holy.
963. Because Brahma is infinite.
964. 'Niyatah' is explained by the commentator as achanchalah, and vasi
as without the fault of upadhi. 'Hansati, i.e., gachechati ite,' hence
gatimati.
965. The sense is that the Soul residing within the body is identical
with the Supreme Soul, and men of wisdom only know it.
966. The construction is Hansoktancha yat aksharam tat (eva) kutastham
aksharam, meaning that there is no difference between Jivatman and
Paramatman. Both are identical.
967. Sattwena is explained as 'by intelligence or the knowledge.'
968. The construction, as explained by the commentator, is Brahma
tejomayam sukram; yasya sukrasya sarvam idam tasyapi Brahma rasah. The
last word means sarah.
969. Both the Vernacular translators have skipped over this line. The
meaning is this: Brahma opened his eyes for becoming many, as the Srutis
declare, and thereupon he became many. This, as the commentator explains,
Ikshana-kartritvena sarvatmakatwam gatam, or by a glance Brahma became
the Soul of all things mobile and immobile.
970. The commentator explains that Brahmanah padam means prakritim. He
thinks, therefore, that the last clause of the second line means 'should
seek to subdue prakriti which is the layasthanam of mahattattwa.' I
prefer the obvious sense of the words.
971. Parimitam Kalam is explained by the commentator as equivalent to six
months as the srutis declare.
972. These two verses set forth the Yoga ideal. By the practice of Yoga
all these are capable of being acquired or attained. But then the Yogin
who suffers himself to be led away by those valuable possessions is said
to fall in hell, for the enjoyment of this kind is nothing but hell
compared to the high object for which Yogins should strive. Pramoha,
Brahma, and Avarta, are technical terms. Equality with the wind means
speed of motion, power to disappear at will, and capacity to move through
the skies.
973. A chaitya is a sacred or a large tree which stands firm on its roots
and about which all round a platform of earth is raised. Vrikshagra means
'in the front of a tree,' probably implying 'under the shade of its
spreading branches.'
974. The commentator explains that he should imitate the wind by becoming
asangah, i.e., unattached to all things. Aniketah means without a house
or fixed abode.
975. It is difficult to understand what is meant by
Savda-Brahmativartate. I follow the commentator. 'Brahma as represented
by sound, is, of course, Pranavah or Om, the mystic monosyllable standing
for the trinity.' K.P. Singha, taking Savda-Brahma for an accusative,
regards it as implying,--'such a man transcends all Vedic rites.' This is
precisely the meaning attached to it by the commentator where it occurs
in verse 7 of section 236 ante.
976. The inferior order here referred to is, of course, the Sudra order.
The commentator points out that whereas only the three superior orders
axe regarded to be eligible for the study of Sankhya and for inculcation
of such Srutis as Tattwamasi (That thou art), here Vyasa lays down that
as regards the Yoga path, _all_ are eligible to betake themselves to it.
977. 'Fixed senses,' i.e., when the senses are fixed on the mind and the
mind on the understanding. Ajaram is immutable or unchanging, or that in
which there is no change for the worse (or for the better). By subtility
is indicated the incapacity of being apprehended, and by mahattaram is
meant infinity.
978. The anu anudrisya is explained as Guruvachanamanu. Thus seems to be
the true meaning, otherwise avekshya would be pleonastic, abhutagatim is
bhutasamplavaparyantam, i.e., till the destruction of all beings. Imam is
sastraprasiddham.
979. The Vedas proclaim the efficacy of both acts and knowledge. Acts are
not laid down for those that have knowledge.
980. Subhashita is explained by the commentator as ayam tu paramo dharma
yat yogena atmadarsanam.
981. Na vartate does not mean annihilated but, as the commentator
explains, aham asmi iti na jana atmanam.
982. Manasena karmana is explained by the commentator as sankalpena.
983. The meaning is this: the man of acts is like the new-born moon,
i.e., subject to growth and decay.
984. This has been explained in a previous section.
985. The soul resides in the body without partaking of any of the
attributes of the body. It is, therefore, likened to a drop of water on a
lotus leaf, which, though on the leaf, is not yet attached to it, in so
much that it may go off without at all soaking or drenching any part of
the leaf. Yogajitatmakam is yogena jito niruddha atma chittam yena tam,
as explained by the commentator.
986. Literally, 'Tamas and Rajas and Sattwa have the attribute of Jiva
for their essence.' The particular attribute of Jiva here referred to is
the Jnanamaya kosha. Jiva, again, is all accident of the Soul. The Soul
comes from the Supreme Soul. Thus the chain of existence is traced to the
Supreme Soul. In verse 20 again it is said that the body, which by itself
is inanimate, when it exists with the Soul, is an accident of Jiva as
uninvested with attributes.
987. I follow Nilakantha substantially in his interpretation of this
verse. Two kinds of creation are here referred to as those of which Vyasa
has spoken in the previous Sections. The first is Ksharat prabhriti yah
sargah, meaning that creation which consists of the four and twenty
entities commencing with Kshara or Prakriti. The other creation,
consisting of the senses with their objects, represents buddhaiswarya or
the puissance of the buddhi, these being all buddhikalpitah. This second
creation is also atisargah which means, according to the commentator,
utkrishtah and which is also pradhanah or foremost, the reason being
bandhakatwam or its power to bind all individuals. I take atisargah to
mean 'derivative creation,' the second kind of creation being derived
from or based upon the other, or (as I have put it in the text)
transcends or overlies the other.
988. It is explained in previous sections how the course of righteousness
is regulated by the character of the particular Yuga that sets in.
989. Vyasa has already explained the character of the two apparently
hostile declarations. The meaning of Suka's question, therefore, is that
if two declarations are only apparently hostile,--if, as explained in the
Gita, they are identical,--how is that identity to be clearly
ascertained? The fact is, Suka wishes his sire to explain the topic more
clearly.
990. The course of conduct of human beings,' i.e., the distinctions
between right and wrong. Vimuktatma is taken by the commentator to imply
tyaktadehah. The second line may also mean 'having cast off (by Yoga) the
consciousness of body, I shall behold my own Soul.'
991. I do not follow the commentator in his interpretation of this line.
992. 'When the huts become smokeless,' i.e., when the cooking and the
eating of the inmates are over. 'When the sound of the husking rod is
hushed,' i.e., when the pestle for cleaning rice no longer works, and
consequently when the inmates are not likely to be able to give much to
the mendicant.
993. There is an apparent conflict between the two declarations. If both
are authoritative, they cannot be regarded to be scriptural declarations
in consequence of their conflict.. if one is so and the other not so, the
scriptural character of the latter at least is lost. The scriptures
cannot but be certain and free from fault. How then (the question
proceeds) is the scriptural character of both to be maintained?
994. The Burdwan translator makes a ridiculous blunder in rendering
Jaghanyasayi, which he takes to mean 'sleeping on a wretched bed.'
Jaghanya implies, here as elsewhere, subsequence in point of time.
995. Both the Vernacular translators have misunderstood the last part of
the second line., It does not mean that the disciple should approach the
preceptor when summoned, implying that he should be prompt to answer the
summons, but that he should not disturb his Preceptor by clamouring for
lessons or instruction. He should go to his preceptor for taking lessons
only when his preceptor summons him for it.
996. Meaning, he should cast submissive or humble glances instead of
staring boldly or rudely.
997. Learning was never sold in this country in ancient times. The final
fee is not a return for the services of the preceptor but a token of
gratitude from the pupil. Its value depended upon the ability of the
disciple, though there are stories in the scriptures of disciples coming
to grief on account of their persistent forwardness in pressing the
acceptance of this fee. Vide the story of Galava in the Udyoga Parva.
998. The fourth kind of conduct, called kapoti is also called unchha. It
consists of collecting such seeds of grain as have fallen down from the
ears and as have been abandoned by the reapers.
999. Thus the second is more meritorious than the first, the third than
the second, and the fourth than the third. The fourth or last, therefore,
is the first in point of merit.
1000. It is said that the householder who cooks must give a share of the
cooked food to a Brahmacharin or Yati or any one who comes as a guest. If
he does not do it but eats the whole of what has been cooked, he is
regarded as eating what belongs to a Brahmana. This, of course, is a high
sin.
1001. The commentator supposes that these relatives and kinsmen are named
because of the great likelihood there is of disputes arising with them on
account of shares of inheritance.
1002. The sense is this: these various persons, if duly reverenced by the
householder, are able to send the latter to the places indicated or make
him comfortable in those places.
1003. Vide verses 2 and 3 of this Section. Of the four courses, the first
or Kusaladhanya, is left out here. The three others, of course, are the
Kumbhadhanya, the Aswastana (otherwise called Unchhasila), and the
Kapoti. The Burdwan translator makes a blunder in enumerating the three
kinds of domesticity here referred to.
1004. The Burdwan version of this verse is incorrect.
1005. The cow is a sacred animal and there is merit in feeding and
properly tending a cow. Forest recluses kept kine for merit as also for
homa or sacrifice with the ghee obtained from them. The story of
Vasishtha's cow is well-known.
1006. These five are Agnihotra, Darsapurnamasi, Chaturmasya, Pasu
sacrifice and Soma sacrifice.
1007. The Burdwan translator misunderstands the words abhravakasah. It is
a well-known word occurring in almost every lexicon. Wilson explains it
correctly.
1008. i.e., They do not use a regular husking or cleaning apparatus for
cleaning the grain they use as food.
1009. So that very small portion of the grain comes out for drink or
mixes with the water.
1010. i.e., who had no fixed residence and who never sought with any
effort for the necessaries of life. The Burdwan translator takes both
yathavasah and akritacramah for two independent names of Rishis instead
of taking them as adjectives of Sudivatandi.
1011. i.e., whose wishes were immediately crowned with success, in
respect of both blessings and curses, etc.
1012. Niranandah is explained as krichcchrachandrayanadiparatwat.
1013. Anakstrah is explained by the commentator as 'different from stars
and planets but still freed from darkness' and, therefore, effulgent or
luminous. Anadhrishyah is fearless.
1014. Atmayaji is explained as one who performs his own sraddha or
obsequial rites. The Sandhi in the next word is arsha; atmakrida is one
who does not take pleasure in wife or children but whose source of
pleasure is his own self: Similarly, atmasraya is one who without
depending upon kings or others takes refuge in himself.
1015. Such sacrifice, for example, as those called Brahma-yajna, etc.
1016. Yajinam yajna is the sacrifice of ordinary sacrifices, i.e., the
usual sacrifices consisting of tangible offerings unto the deities, and
performed with the aid of Vedic mantras. The ablative implies cause.
Atmani ijya is sacrifice in Self, i.e., Yoga. The meaning of the first
line, therefore, is when through performance of ordinary sacrifices and
rites, the mind becomes pure and the sacrificer is enabled to practise
yoga. Unto the three fires he should duly sacrifice on his own self.
means, of course, that without any longer adoring his fires by visible
rites and actual recitation of mantras, he should, for the sake of
emancipation, worship in his own self or seek the extinction of mind and
knowledge in Yoga.
1017. To this day every orthodox Brahmana or Kshatriya or Vaisya never
eats without offering at the outset five small mouthfuls unto the five
vital breaths, i.e., Prana, Apana, Samana, Udana, and Vyana.
1018. Vapya or Vapayitwa means causing or obtaining a shave. The Burdwan
translator makes a blunder by supposing it to mean parivyapta. The
Sannyasa mode of life, as well-known, can never be entered without a
previous shave. K.P. Singha gives the correct version.
1019. It is difficult to render the word abhaya into English. 'To give
abhaya to all creatures' is to pledge oneself to a life of total
harmlessness, or to practise universal compassion or benevolence.
Abstention from every kind of injury is the great duty of the fourth mode
of life.
1020. The duties included in yama (as explained by the commentator) are
universal benevolence, truthfulness, faith, Brahmacharya, and freedom
from attachment. Those that are included in niyama are purity (of body
and mind), contentment, study of the Vedas, meditation on the Supreme,
etc. Swasastra sutra means the sutras of his own sastras--i.e., the
duties laid down in respect of that Sannyasa which he has adopted; the
chief of which is enquiry after the Soul or Self: Bhutimanta implies
Vedic recitation and the sacred thread. He who has taken to Sannyasa
should display energy in these, i.e., persistently enquire after the Soul
and throw away all caste-marks, and other indications. 'The desirable
end' is of course, gradual Emancipation of that obtained at once.
Following the commentator, K.P. Singha gives the correct version. The
Burdwan version, containing the very words of the gloss, is based upon a
complete misconception of their meaning.
1021. The commentator correctly explains that by the first line of this
verse, Vyasa answers his son's question. The two modes referred to are
the first and the second, and not the second and the third as K.P. Singha
in his vernacular version wrongly states. Having answered the question,
the speaker (in the second line) proceeds to indicate the simple or
straight path for reaching the highest object of men's endeavour, viz.,
Paramartham or Brahma.
1022. Bhava-samahitah is explained as chitta-samadhanavan.
1023. The skull is to be used as a drinking vessel. Kuchela, which I
render 'rags', is supposed by the commentator to signify reddish or brown
cloth which has, from age, lost its colour.
1024. Elephants, when hurled into a well, become utterly helpless and
unable to come out. That person, therefore, into whom words enter like
elephants into a well, is he who answers not the evil speeches of others.
What is said here is that only a person of such forbearance should betake
himself to mendicancy or Sannyasa.
1025. I have given a closely literal version of this verse. The
commentator explains that first fine refers to the person who deems
himself to be everything and everything to be himself. The second line
refers to the same individual who, by Yoga, can withdraw his senses and
the mind and consequently make the most populous place appear as totally
solitary or unoccupied. This is the Yoga process called Pratyahara and is
described in section 233 ante. The Burdwan translator gives an incorrect
version. K.P. Singha follows the commentator.
1026. Suhitya, whence sauhitya, means no satiety but the full measure of
gratification from eating. The speaker wishes to lay down that a
mendicant or renouncer should never take food to the full measure of
gratification. He should eat without completely appeasing his hunger.
1027. I follow the commentator in his exposition of kaunjara which he
derives as kun (earth or the body which is made of earth) jaravati iti
kunjarah, i.e., a Yogin in Samadhi. The sense seems to be that the fruits
of Yoga include or absorb the fruits of every other act. The rank and
status of Indra himself is absorbed within what is attained to by Yoga.
There is no kind of felicity that is not engulfed in the felicity of
Emancipation, which Yoga alone can confer.
1028. The commentator thinks that by the 'one duty of abstention from
injury' is implied the fourth mode of life or Sannyasa. What is said,
therefore, is that the observance of the single duty of harmlessness
includes that of every other duty; or, what amounts to the same thing,
the fourth mode of life is singly capable of giving merit which all the
others may give together.
1029. Haryartham means 'for the sake of Hari.' i.e., one who takes away
merit, implying a disciple or attendant. Some texts read Ratyrtham,
meaning 'for the happiness (of others).'
1030. Because all acts are fraught with injury to others. Whether 'acts'
betaken in its general sense or in the particular sense of 'religious
acts,' their character is such.
1031. Both the vernacular translators have completely misunderstood the
second line of this Verse. The commentator correctly explains that
Tikshnam tanum means the religion of injury, i.e., the religion of
sacrifices and acts. 'So' for 'sa' is arsha; as also anantyam for
anantyam which, of course, implies moksham or Emancipation. The
commentator correctly supplies yatah after apnoti and shows that
prajabhyah is equivalent to prajanam. The last clause of the second line,
therefore, means sa moksham apnoti, yatah prajabhyah (or prajanam)
abhayam. The dative, not ablative as the vernacular translators take it,
is not bad grammar, although the genitive is more agreeable with usage.
1032. A tentative version is offered here, following the actual words
used in the original.
1033. All these expressions apply to the Supreme Soul. Immeasurable in
the firmament implies that the Supreme Being is vaster than the
firmament. 'Made of gold' means, as the commentator explains, Chit having
knowledge only for its attribute.' 'Born of the egg,' i.e., belonging to
the universe. 'Within the egg' means 'capable of being apprehended in the
heart.' 'Equipped with many feathers,' i.e., having many limbs each of
which is presided over by a particular deity. The two wings are absence
of attachment or complete dissociation from everything, and joy and
gladness and aptitude for enjoyment. 'Rendered effulgent by many rays of
light,' i.e., transformed into a living and active agent by means of
eyes, cars, etc.
1034. The sense is that he who understands the wheel of Time is a person
worthy of universal regard. The excellent joints of that wheel are the
parva days, viz., those sacred lunations on which religious rites are
performed.
1035. I give a little version of verse 33, following the commentator as
regards the meaning of samprasadam. The sense, however, of the verse is
this: Brahma, in the previous sections, has often been spoken of as
Sushupti or the unconsciousness of dreamless slumber. The universe flows
from Brahma. Unconsciousness, therefore, is the cause or origin or body
of the universe. That unconsciousness, therefore, pervades all things,
viz., gross and subtile. Jiva, finding a place within that
unconsciousness existing in the form of gross and subtile, gratifies the
deities, prana and the senses. These, thus gratified by jiva, at last
gratify the open mouth of the original unconsciousness that waits to
receive or swallow them. All these verses are based upon the figurative
ideas that find expression in the Upanishads.
1036. Smriti is memory. One whose smriti, is lost means one whose
conceptions of right and wrong are confounded. Atmanah sampradanena is
'by the surrender of oneself' to one's own passions or Kamadibhyah as the
commentator explains.
1037. Chittam is explained by the commentator as the gross understanding,
and Sattwa as the subtile understanding.. The understanding that is
concerned with the images brought by the mind or the senses is called
gross; while that which is concerned with ideas about Brahma is called
subtile. Kalanjara is explained by the commentator either as standing for
the mountain of that name, i.e., irremovable as the mountain so called;
or, as one who destroys the effect of Time, i.e., one who subdues Time
instead of being subdued by that universal conqueror.
1038. The purification here referred to consists in transcending the
consciousness of duality. Righteousness should be avoided because of its
incapacity to lead to Emancipation which is much higher than heaven.
Atmani sthitwa means living in one's real or true nature, i.e., merging
everything into the Soul. This is attained when the consciousness of
duality is transcended.
1039. Atmanam in the first line is the Jiva-soul, and atmani is the
Supreme Soul. In the second line also, the same distinction is observed
between the two words.
1040. Brahmanas, who having completed the study of the Vedas have betaken
themselves to the domestic mode of life, are so called. Here, probably,
the reference is to persons having faith in the Vedas and of pure conduct.
1041. Adhyatma is topic bearing on the Soul. Here it signifies the seven
and twenty usual topics of philosophical discourse, viz., the five organs
of action, the five organs of knowledge, the mind and three others called
Chitta, etc., the five vital breaths, the five elementary substances,
Desire. Acts, and Avidya.
1042. The second clause of the second line is explained by the
commentator as yasmin kamani nimitte sati yat anupasyati.
1043. The grammatical construction is Gunebhyah paramagatah gunan na
ativartante. The meaning is this: Mind, Understanding, and Nature (or
individual disposition of man or animal or vegetable, etc) are all due to
their own previous states. Nature in particular being the result of the
desires of a past state of existence. Such being their origin, they too
are due to the five entities named. As regards their functions, it is
said that having reached to that which is Gunebhyah parama, i.e.,
Srotradikaryam swarupam, they do not transcend the gunas themselves; or
in other words having become endued with the faculty or power of seizing
particular attributes (such as scent, form, etc)., they actually seize or
apprehend them.
1044. In other words, the senses and the mind are nothing but the
understanding displayed in a particular shape or form. The principal
function of the mind is to cherish and discard impressions. The
understanding is nischayatmika or engaged in arriving at certainty of
conclusions.
1045. Everything above the soles of, the feet and below the crown of the
head, is, of course, the whole body or self or the person. Asmin kritye
is, aham iti yat darsanam tasmin karaniye. There can be no doubt that the
commentator correctly explains the meaning.
1046. Neniyate is as the commentator explains, an instance of
karmakartari prayogah. Hence, the meaning is that both the attributes of
form etc., and the senses with mind which apprehend those attributes, are
the understanding itself, so that when the understanding is not, these
also are not. The object of this verse is to establish the identity of
the understanding with the senses, the mind, and the attribute with the
senses and the mind apprehend. Both the vernacular versions are
inaccurate.
1047. The three attributes of Rajas, Tamas, and Sattwa do not spring
front any different thing but from their own counterparts existing in a
previous state of existence or life. They arise from their respective
states as they existed with the Chitta or understanding in a previous
life. Hence Chitta, and the objects of the senses and the senses also
arising from it, are all affected by these three Gunas.
1048. The last word in the first line is not prabodhita but aprabodhita.
1049. In the original, the word atman is used in various senses.
Sometimes it stands for the Jiva-soul, sometimes for the Supreme Soul,
sometimes for essence or the principal portion of anything, sometimes for
one's own self, and sometimes even for the person or body. It is not
difficult to distinguish in which sense the word is used in what place.
1050. Vela is tide or current. The Understanding, although it exists with
the three states of Sattwa, Rajas, and Tamas, can yet transcend them by
Yoga. The ordinary and extraordinary states of the understanding are
spoken of in this verse.
1051. The Bengal texts make this a verse of one line. In the Bombay text,
verse 9 is made a triplet, so that this line is included in it. Medhyani
is explained as medha, rupadi jnanam, tatra tani.
1052. If I have understood this verse correctly, the theory of perception
laid down is a sort of idealism which has not, perhaps, its counterpart
in European metaphysics. The senses are first said to be only
modifications of the understanding. The mind also is only a modification
of the same. A particular sense, say the eye, becomes subservient to the
understanding at a particular moment. As soon as this happens, the
understanding, though in reality it is only the eye, becomes united with
the eye, and entering the mind raises an image there, the consequence of
which is that that image is said to be seen. External world there is, of
course, as independent of mind and understanding. That which is called a
tree is only an idea or image created in the mind by the understanding
with the aid of the sense of vision.
1053. The speaker here combats the theory that the qualities of Sattwa,
Rajas, and Tamas inhere to the objects themselves of the senses. His own
view is that they inhere to the Mind, the Understanding, and
Consciousness. The qualities may be seen to exist with objects, but in
reality they follow objects in consequence of their permanent connection
with the mind, the understanding, and consciousness which have agency in
the production of objects. The commentator cites the instance of a wife's
beautiful and symmetrical limbs. These excite pleasure in the husband,
envy in a co-wife, and desire (mixed with pain at its not being
gratified) in a weak-hearted gazer. All the while the limbs remain
unchanged. Then again, the husband is not always pleased with them, nor
is the co-wife always filled with envy at their sight, nor is the gazer
always agitated. Like the spokes of a wheel which are attached to the
circumference and which move with circumference, the qualities of Sattwa,
etc., attached to the mind, understanding and consciousness, move along
with them, i.e., follow those objects in the production of which the
mind, etc., are causes.
1054. This version of verse is offered tentatively. I give the substance
without following the exact order of the original. Compare this verse
with 42 of section 194 ante.
1055. As soon as the darkness of the understanding is dispelled and true
knowledge succeeds, the Soul becomes visible.
1056. i.e., who adopts the Sannyasa or the last mode of life after having
duly gone through the preceding modes.
1057. Gunan in the first line means Vishayan, in the second line it means
Sattivadin, Vikriyatah is vikram bhajamanan. How the understanding
creates objects has been explained in previous sections.
1058. Na nivartante is explained by the commentator as na ghatadivat
nasyanti kintu rajjuragadiva badha eva, etc., and he concludes by saying
that according to this theory niranvayanasa eva gunanam, or, in other
words, that the Gunas are not so destroyed by knowledge that they do not
return.
1059. According to the speaker then, there is not much practical
difference between the two opinions here adverted to, and one's course of
conduct will not be much affected by either of the theories that one may,
after reflection, adopt.
1060. Janmasamartham is explained as certain to be acquired by virtue of
birth or of the practice of the duties laid down for one's own order.
Parayanam is moksha-prapakam.
1061. The Bengal reading buddhah is preferable to the Bombay reading
Suddhah which would be pleonastic in view of what follows in the second
line.
1062. Lokam is explained as lokyate iti lokah, i.e., objects of enjoyment
such as wife, etc., aturam, is afflicted with faults or defects. Ubhayam
kritakritam is as the commentator explains, sokasokarupam or aropitam and
anaropitam.
1063. Many of the verses of this and the previous section correspond with
those of section 194 ante. Many verbal changes, however, are noticeable.
In consequences of those changes, the meaning sometimes becomes lightly
and sometimes materially different.
1064. Gocharaebhyah, literally, pastures, is used here to signify all
external and internal objects upon which the senses and the mind are
employed. Their proper home or abode is said to be Brahma.
1065. The absence of anything like precision in the language employed in
such verses frequently causes confusion. The word atma as used in the
first line is very indefinite. The commentator thinks it implies
achetanabuddhi, i.e., the perishable understanding. I prefer, however, to
take it as employed in the sense of Chit as modified by birth. It conies,
I think, to the same thing in the end. The 'inner Soul' is, perhaps, the
Soul or Chit as unmodified by birth and attributes.
1066. Abhavapratipattyartham is explained by the commentator as 'for the
attainment of the unborn or the soul.'
1067. The commentator explains the first line thus: yatha sarvani matani
tatha etani vachansi me. He takes the words: yatha tatha kathitani maya
as implying that 'I have treated of the topic yathatathyena.'
1068. The commentator explains that tasya tasya has reference to
gandhadeh. Pracharah means vyavahara. Pasyatah is Vidushah.
1069. i.e., one that only knows the Vedas and has observed the vow of
Brahmacharya is not a superior Brahmana. To become so requires something
more.
1070. I follow the commentator closely in rendering this verse. Sarvavit
is taken in the sense of Brahmavit. Akamah is one contented with
knowledge of Self. Such a man, the Srutis declare, never dies or
perishes. The two negatives in the last clause nullify each other. The
Burdwan translator, with the gloss before him, for he cites copiously
from it, misunderstands the negatives. K.P. Singha is correct.
1071. Avidhanat is explained as dayanaishkainyayorananusaranat.
1072. Kamakantah is explained as kamaih kantah, i.e., manoharah.
1073. Heaven is Brahma invested with attributes. Tranquillity of soul is
Brahma uninvested with attributes. Upanishat is explained as rahasyam.
This 'render 'recondite object'. The sense of the verse is that each of
the things mentioned is useless without that which comes next; and as
tranquillity or Brahma uninvested with attributes is the ultimate end,
the Vedas and truth, etc., are valuable only because they lead to
tranquillity.
1074. Both the Vernacular translators have rendered this verse wrongly.
In the first place, ichcchasi is equivalent to ichccheta. Santoshat is
'for the sake of santosha. Sattwam is buddhiprasadam. Manas is explained
as sankalpa or samsaya. The grammatical order is sokamanasoh santapya
kledanam. The commentator adds santapamiti namulantam, i.e., formed by
the suffix namul.
1075. Samagrah is literally 'full or complete,' implying that such a man
becomes jnana-triptah. Only five attributes are mentioned in this verse
but santosha mentioned in verse 13 should be taken to make up six.
1076. Both the vernacular translators have rendered this verse
incorrectly. In the first place shadbhih has reference to the six things
mentioned in verse 11 and 12 above. These six again should be
satwagunopetaih, i.e., destitute of the attributes of Rajas and Tamas.
Unless freed from those two, even the six, of themselves, will not lead
to knowledge of the Soul. Tribhih has reference to Sravana, manana, and
nididhyasana. Ihastham is 'residing within the body.' Pretya implies
transcending consciousness of body or jivati eva dehe
dehabhimanadutthaya. Tam gunam is muktalakshanam. The sense, in simple
words, is this: transcending all consciousness of body they that succeed
in knowing the Soul which resides within the body become emancipated. The
first line of the verse simply points out how the Soul may be known.
1077. Anweti is explained as vardhate.
1078. The reading I adopt is saviseshani, and not aviseshani although the
latter is not incorrect. In treatises on yoga, viseshah imply the gross
elements and the eleven senses including the mind. Aviseshah imply the
five subtile elements (tanmatrani) and buddhi. By Gunan is meant Mahat
and Avyakta or Prakriti. If aviseshani be taken, the reference to the
subtile elements would imply that the grosser once have already been
transcended.
1079. Atikrantaguna-kshayam, i.e., one who has transcended disregards the
very puissance that the destruction of the gunas is said to bring about.
1080. Karyyatam is Prakriti which alone is active, Purusha being
inactive. Paramam karanam is, of course, Brahma uninvested with
attributes.
1081. Dwandwani is governed by anushthitah. Mahat here is elaborate. The
speaker, having first discussed the subject elaborately, intends to speak
of it in brief in this Section.
1082. Panchasu is explained by the commentator as Panchatmakeshu. Hence,
he properly points out that bhava and abhava and kala are included by the
speaker within bhutas or primary elements. Bhava implies the four
entities called karma, samanya, visesha and samavaya. By abhava is meant
a negative state with respect to attributes not possessed by a thing. We
cannot think of a thing without thinking of it as uninvested with certain
attributes whatever other attributes it may possess.
1083. Enlarged, the constructions of the original becomes thus:
'uttareshu (bhuteshu) (purvabhuta) gunah (santi).'
1084. Uttarah imply the three entities known by the names of Avidya
(Ignorance), Kama (desire), and Karma (acts). This part of the verse is
skipped over by the vernacular translators.
1085. i.e., the soul when invested with Avidya and desire becomes a
living creature and engages in acts. It is through consequences then that
are derived from acts that the infinite Soul (or Chit) becomes Jivatman.
1086. This is a very difficult verse and no wonder that both the
vernacular versions are defective. K.P. Singha gives the substance,
skipping over many of the words. The Burdwan translator, though citing
largely from the gloss, misunderstands both verse and gloss completely.
The grammatical construction is this: Ebhih sarvaih kalatmakaih bhavaih
anwitam sarvam yah akalushiam pasyati (sah) samoham karma nanuvartate.
Sarvam here refers to pranijatam or the entire assemblage of living
creatures. Kalatmakaih bhavaih is punyapapadi samskaratmabhih. Bhavaih is
taken by the commentator as equivalent to bhavanabhih. I prefer to take
it in the sense of entity. He who looks upon these as akalusham, i.e., as
unstained Chit (that is, he who has a knowledge of the Soul), becomes
freed from samoham karma, i.e., succeeds in becoming nishkamah in
consequence of his acquaintance with atmatattwa.
1087. 'Conversant with the scriptures,' i.e., Yogin; 'acts laid down in
the scriptures' are the practices connected with Yoga. Saririnam, the
commentator takes, implies the Soul as invested with a subtile body; of
course, Saririn as distinguished from Sariram generally means the Soul or
the owner of the Sariram without reference to the body. Hence, the word
cannot be taken as referring to the Soul as uninvested with the
lingasarira.
1088. I follow the commentator in his exposition of this verse. Sahitah
is nividah; drisyamanah is explained as 'though unseen by the eye is yet
realised through instruction and by the aid of reason.'
1089. Tapah is rasmi-mandalam. Prati-rupam is pratyupa-dhi. Sattwam is
sattwapradhanalingam. The sense, in simple words, seems to be that the
Yogin beholds within his own body and those of others the Souls or Chits
residing there as invested in subtile forms.
1090. Both atmachintitam and karmajam rajas are governed by Jahatam. The
first means all that is: 'kalpitah in self' i.e., the creations of the
understanding or the mind, implying, of course, the objects of the senses
or the external world. The second means kamadi vyasanam, i.e., the
calamities constituted by desire, etc. Pradhanadwaidhamuktah is one who
is freed from identity with Pradhana or the Universal cause; hence, the
puissance that Yoga brings about. Such Yogins have their subtile forms
under complete control under all conditions and at all times. They can
enter at will into other forms. Sattwatma is linga-dehah.
1091. Satatam qualifies anwitah. Nityam qualifies charishnuh. Sadanityah
is explained by the commentator as in reality terminable, though the
words always etc., have been used. The plain meaning of the verse is that
Yogins, in their linga body, rove everywhere, not excluding the most
blissful regions in heaven itself.
1092. The meaning is this: like Yogins, ordinary men even have the
linga-sariram. In dreams, the gross body is inactive. Only the subtile
body acts and feels. The Burdwan translator misunderstands this verse
completely.
1093. Atikramanti is understood at the end of the verse. Vajropamani is
explained by the commentator as 'so undying that they are not destroyed
at even the universal destruction; hence, of course, the karana bodies.'
The karana bodies are the potentialities, existing in the tanmatra of the
elemental substances, of forming diverse kinds of linga bodies in
consequence of the acts of Jiva in previous periods of existence.
1094. Etat is: maduktam vakyam; yogam implies yogapradhanam. Samadhau
samam has reference to 'yogam.' What are the speaker wishes to say in
this verse is that dhyana is not laid down for Sannyasins alone but it is
laid down for all others as well.
1095. Pradhanam is Avidya or Ignorance. Viniyoga is Viparinama. The
particle anu always interpreted as 'following' the scriptures or some
special branch of knowledge that treats of the subject spoken of.
1096. The correct reading is ayasaih meaning 'made of iron,' and not
'ayasaih.' K.P. Singha adheres to the incorrect reading. The chains of
iron here are either the diverse longings cherished by worldly men, or,
perhaps, the bodies with which men are invested.
1097. The dual genitive duhkhayoh is used because worldly sukha also is
regarded as duhkha. 'Tyajamannah' is equivalent to 'tyaktum ichccha.' It
is an instance of hetau sanach.
1098. Yena is explained as Stryadina hetuna. 'Sah' is: Stryadih:
Samrohati is: Vardhayati. 'Tam' is: Vardhakam.
1099. 'Uddhriyate' is literally 'tears up.' The use of the word 'asina'
suggests also 'cutting.' The root of the tree, of course, is Avidya or
Ignorance.
1100. K.P. Singha wrongly translates the first line. The Burdwan
translator quotes the gloss without understanding it. The first half of
the first line, literally rendered, is 'the senses are the
mind-citizens,' meaning, as the commentator rightly explains, that they
are citizens under the lead of the mind. 'Tadartham' means 'for the sake
of the senses,' i.e., 'for cherishing them.' Prakritih is mahati kriya
pravrittih, Tadartham is kriyaphalam, i.e., happiness or misery. The
meaning, in brief, is this: the body is a city. The understanding is its
mistress. The mind is her principal servitor. The senses are the citizens
under the lead of the mind. In order to cherish the senses the mind
engages in acts productive of visible and invisible fruits i.e.,
sacrifices and gifts, and the acquisition of houses and gardens, etc.
Those acts are liable to two faults, viz., Rajas and Tamas. The senses
(both in this life and the succeeding ones) depend upon the fruits
(happiness or misery) of those acts.
1101. The meaning is this: the senses, the mind, the understanding, etc.,
are all due to acts. These, therefore, are said to rest upon acts and
draw their sustenance therefrom.
1102. I expand the first line of 14 for giving the meaning clearly.
1103. The sense is that the understanding, being stained or afflicted,
the Soul also becomes stained or afflicted. Enam is atmanam. Vidhritam is
'placed like an image upon a mirror.'
1104. Because the son had not yet obtained the light of full knowledge.
1105. It is curious to note how carelessly this verse is rendered in the
Burdwan version. In the Bengal texts there is a misprint, viz., tatha for
rasah. The Burdwan translator does not notice it, but gives just eight
qualities instead of ten. Capacity to be congealed is to be inferred from
cha. K.P. Singha is correct.
1106. The Rishis, it is evident, regarded an entity not as an unknown
substance in which certain known properties inhered, but as the sum total
of those properties themselves. So far as the human mind is concerned,
there is no warrant for the proposition that matter is an unknown
substance in which extension, and divisibility etc., inhere; on the other
hand, matter, as it appears to us, is only extension, divisibility, etc.,
existing in a combined state.
1107. The elements are five in number. Their properties number fifty. The
five especial properties of the understanding should be added to those
five and fifty. The total, therefore, of the properties of the
understanding comes up to sixty.
1108. This is a difficult verse. Anagatam is agama-viruddham. The
grammatical construction, as explained by the commentator, is this: tat
(tasmin or purvaslokokokte vishaya yat) anagatam tava uktam tat
chintakalilam. (Twam tu) samprati iha (loke) tat (maduktam)
bhutarthatattwamsarvam avapya bhuta-prabhavat santabuddhi bhava.
Bhutarthah is Brahma, and bhutaprabhavat is Brahmaiswaryat. (This is an
instance of the ablative with 'lyap' understood). What Bhishma wishes
Yudhishthira to do is not so much to attend to the various theories about
the origin of the universe but to carefully attend to the method of
attaining to Brahma. To be of tranquil heart, of course, implies the
possession of a nirvrittika buddhi.
1109. i.e., they could be slain by only their equals who were engaged
with them, meaning that all those warriors were very superior men. They
could not possibly be slain by others than those with whom they fought.
1110. In the case of gods and Rishis, thinking and summoning are the same.
1111. The commentator explains that the accusatives in the first line of
verse 5 governed by hareyam in the previous verse.
1112. A Padmaka consists of ten digits, i.e., a thousand millions or a
billion according to the French method of calculation.
1113. To lead a life in the woods with the deer and after the manner of
the deer confers great merit. Vide the story of Yayati's daughter Madhavi
in the Udyoga Parvam ante.
1114. The commentator explains that this means that Death would attain to
the status of all-pervading Brahma. Even this is the boon that the
Self-born grants her for protecting her against iniquity and allaying her
fears.
1115. i.e., being freed from wrath and aversion.
1116. Vasishtha's work commences with the query--What is dharmah? The
first answer is 'anything consistent with the Srutis and the Smritis.'
Then comes Sishtacharah or the conduct of those called Sishta or the good.
1117. However casuists may argue and moralists pretend, a lie like that
of Sir Henry Lee for saving his prince from the hands of Cromwell (vide
Woodstock), or like that of the goldsmith's son, even when he was dying,
for saving the prince Chevalier from the hands of his would-be captors,
is excusable in the estimation of many and even meritorious according to
some. The world again is agreed that if an adulterer be called into the
witness box, perjury would be a venal offence compared with the meanness
of betraying the honour of a confiding woman. Hence, the exclusion of
such a witness (according to almost every system of law) in trials for
adultery. The Rishis wrote for men and not angels. The conduct referred
to is that of the good and pious.
1118. In explaining verse 7, the commentator uses the words that I have
enclosed within parenthesis. According to him, verse 9 hath reference to
the robbed thief while he goes to the king for invoking justice.
1119. There is another reason why one should not give way to intoxication
of might and should not set at naught the eternal injunction against
taking what belongs to another K.P. Singha incorrectly translates this
line.
1120. Implying that such a man is always alive to his own faults. He
never thinks that others are guilty of an offence which he, in a moment
of temptation, may have committed.
1121. K.P. Singha wrongly translates this line.
1122. The construction is not at all difficult; yet both the vernacular
translators have misunderstood it, the Burdwan version being thoroughly
unintelligible. This is only another form of the well-known saying--'do
to others as you would that they should do to you.'
1123. The Burdwan translator gives an incorrect version of the second
line: yad is equivalent to yadi: anyasya stands for anyam. The genitive
inflection is used for the accusative. Tatah stands for tasmin implying
aupapatye vishaye. Kuryat is driggochari-kuryat.
1124. The surplus should not be coveted for its own sake but for such use.
1125. The second line is incorrectly rendered by K.P. Singha.
1126. Priyabhyupagatam is priyena praptam and not hinsaya.
1127. I am not sure that I have understood the original correctly.
Nilakantha says that the sense intended to be conveyed is that
Yudhishthira finds fault with Bhishma's previous course on the
indications of righteousness.
1128. The argument, as explained by the commentator is this: Bhishma has
said that righteousness and its reverse arise from one's acts producing
happiness or misery to others, and that they both affect one's future
life in respect to the happiness and misery enjoyed or endured therein.
But living creatures, says Yudhishthira, are seen to take their births,
exist, and die, of their own nature. Nature, therefore, seems to be the
efficient cause of birth, existence, and death, and not the declarations
in the Srutis, consistent though those declarations be with
considerations of felicity or the reverse. The study of the Vedas,
therefore, cannot alone lead to a knowledge of righteousness and its
reverse.
1129. Distress may be of infinite variety. Derogation also from duty may,
therefore, be of infinite variety. It is impossible to note these
derogations (justifiable in view of the degree of distress felt) in any
code of morals, however comprehensive.
1130. The commentator cites the example of Sudras listening to forbidden
scriptures in expectation of merit. They commit sin by such acts. Then
again high Brahmanas like Agastya, by cursing the denizens of the Dandaka
forest, achieved great merit. In persons universally called ordinary or
even low, indications are observable of good behaviour, and in those
acknowledged to be good and respectable, acts may be noticed that are not
good. That therefore, which is called the conduct of the good is
extremely unascertainable.
1131. The commentator cites the instance of the stoppage of the
Horse-sacrifice in consequence of the interference of Indra with
Janamejaya while the latter was bent upon celebrating one for the
acquisition of merit.
1132. The vapoury edifices and forms seen in the distant sky are called
Gandharva-nagara from the peculiar belief that they are cities or towns
inhabited by the Gandharvas, a class of beings superior to men. They
appear to the view only to disappear very soon. What the speaker wishes
to say is that sacrifices and religious acts at first appear romantic and
delightful in consequence of the fruits they hold forth, viz., heaven and
felicity. But when they are examined by the light of philosophy, they
disappear or shrink into nothingness, for as acts, they are transitory
and their consequences too are of the same character.
1133. The object of this verse is to show that it is extremely difficult
to ascertain who the good are whose conduct should be taken as the
standard of righteousness.
1134. The commentator cites the instance of Drona and others of that
class. These men must be regarded as Mahajanas and Sadhus, but how can
their conduct be regarded as righteous? What Yudhishthira means to say is
that the standards of righteousness or that by which a good man may be
known, is difficult of ascertainment.
1135. The example of Viswamitra, Jamadagnya, and Vasishtha are cited by
the commentator. The first won pre-eminence by his mastery over weapons.
The second lost his character as a Brahmana by the profession of arms.
The third lost nothing although he punished Viswamitra's insolence by
using even carnal weapons.
1136. What Yudhishthira says here is that righteousness or virtue or duty
does not depend upon the Srutis or the Smritis, nor upon considerations
of happiness or misery. On the other hand, righteousness is arbitrary in
respect of its standard, that being called righteous which was called so
by the learned of ancient times. As regards happiness or misery, its
cause is eternal nature.
1137. In this connection,' i.e., the subject of the true cause to which
is to be ascribed the dispensation of happiness or its reverse.
1138. His gross body was within the water. Nevertheless, by Yoga power,
he was able to rove over the world in his subtile body and beheld
everything he wished to see.
1139. Criya is explained by the commentator as implying the possession of
Vedic lore.
1140. This was a new vow that Jajali began to observe, the vow, viz., of
travelling over the entire earth, sleeping there where evening overtook
him.
1141. A Beniya's shop is a miscellaneous depot. It contains chiefly
spices and drugs, but there is no article for domestic use that may not
be found in such a shop.
1142. Bhandajivanah is one who lays out capital and lives upon its
profits.
1143. Charin is sancharanam for food.
1144. In some of the Bengal texts, verse consists of 3 lines. The 3rd
line, however, is omitted in the Bombay edition.
1145. The commentator observes that in the second line the speaker
explains what morality with its mysteries is.
1146. Padmaka or Padma-kashta is the rootstock of Nymphoea lotus. A kind
of medicinal wood also is indicated by it, which is brought from Malwa
and Southern India. To this day, it enters into the composition of many
drugs used by Hindu Physicians. Tunga is either the filaments of the
lotus, or the tree called Punnaga which is identified with the
Calophyllum inophyllum of the Linnean genera. The Bombay reading
parichcchinnaih for parachcchinnaih does not seem to be correct.
1147. In the Bengal editions, verse consists of one line. In the Bombay
text, it is included with the 10th verse which is made a triplet. The
meaning is that weighing creatures I regard all of them as equal. In my
scales a Brahmana does not weigh heavier than a Chandala, or an elephant
heavier than a dog or cat.
1148. The sense is this: there is variety in this world. It is, however,
like the variety of aspects which the sky shows. It is the same Godhead
that manifests itself in diverse forms even as it is the same sky that
puts forth various aspects in consequence of the appearance and
disappearance of clouds.
1149. Devairapihita-dwarah means persons whose doors (senses) have been
closed by the deities, i.e., men with senses that are defective or lost.
1150. That state is Brahma, and there is no fear of return from it.
Hence, it is called abhayam padam.
1151. The commentator explains that the mention of putra-pautrinam
indicates that kulachara or family practices (if not very cruel) are
authoritative.
1152. The correct reading seems to be vimuchyate.--The sense is this:
there is an eternal course of righteousness as laid down in the Vedas.
That which is called the conduct of the good may sometimes be stained by
some errors. Fools, led by this, give up righteousness itself. On the
other hand, wise men, avoiding those errors, take what is good and are
saved. An old saying is cited by the commentator to the effect that when
all is threatened, a wise man gives up half for saving the remainder. A
fool, however, gives up the whole when only half is threatened with
destruction.
1153. The word iha in verse is the only indication of the speaker's
desire to allude to the union of relatives in this world.
1154. K.P. Singha. quietly omits the second half of the second line. The
Burdwan translator, as usual, blunders in rendering it. The fact is,
krosatah is not an adjective of vrikat, but stands for the roaring Vadava
fire. The commentator distinctly mentions drishtante Vadavagnih.
1155. Both the Vernacular translators have misunderstood this verse.
1156. Alpahrillekhah is explained by the commentator as alpam vahyasukham
hridilekheva pratishthitam yesham; hence, men who seek ordinary felicity,
viz., that which has a termination. The patavah are of course, the truly
wise, i.e., those that seek felicity that is unending. Kritsna is Brahma;
tadartham abhayadanamitinirnaya yesham, i.e., the truly wise practice it
for the sake of Brahma. It is almost impossible to understand verses such
as these without the aid of the commentator.
1157. Padashinah has reference to Devah. The sandhi in Devapi is arsha.
The deities become stupefied in his _track_, i.e., fail to see or find it
out, for such a man is apadah, i.e., transcends the highest regions of
felicity, such as even the region of Brahman, because of their
non-eternity. Such a man attains to Brahma, which is infinite and eternal.
1158. Bhuta is explained by the commentator as Brahma, and Bhavya, as
heaven or the regions of felicity in the next world. In the Vedas both
kinds of duties occur, such as Samah, etc., for Brahma, and sacrifices,
&c., for heaven.
1159. The commentator cites some conflicting ordinances about the
slaughter of kine. The subject of duty, is thus confused, contradictory
declarations being noticeable in the Vedas.
1160. Badha here means striking or beating. If taken in the sense of
'death' the meaning would be putting some to death so that others may be
frightened. These verses are a noble protest against the institution of
slavery.
1161. Some texts read Prishadhro-gamlavanniva, meaning Prishadhara
perpetrated a great sin by killing a cow (mistaking it for a tiger, as
the story goes).
1162. The cow is called the mother because of the use to which she is
subservient. Her milk nourishes every infant as much as the mother's
bosom. The bull, again, is Prajapati, because like Prajapati he creates
offspring and assists man in the production of food.
1163. Nahusha had killed a cow and a bull for honouring the Rishis. The
latter, however, expressed their dissatisfaction at the act, and cleansed
him of the sin in the manner indicated in the text. The commentator cites
the instance of how Indra was cleansed of the sin of Brahmanicide. The
Rishis, in compassion, distributed the sin among all beings of the
feminine sex. That sin manifests itself in their periodical flows and the
consequent impurity.
1164. The commentator explains that the Rishis addressed Nahusha in that
style even when they knew that he had not intentionally slain the cow and
the bull. The object of the speaker is to show the enormity of the act
when done intentionally.
1165. The fact is, all Sacrifices, in which injury is done to animal and
vegetable life are Sacrifices for Kshatriyas. The only Sacrifice that
Brahmanas should perform is Yoga.
1166. Sacrifices are always attractive for the fame they bring. Their
performance depends upon wealth. The acquisition of wealth leads to the
commission of many evil acts.
1167. The sense is that in former days when the true meaning of Sacrifice
was understood and all men performed them without being urged by the
desire of fruit, the beneficial consequences that flowed were the
production of crops without tillage (and without injury to animals that
live in holes and burrows). The good wishes the Rishis cherished for all
creatures were sufficient to produce herbs and plants and trees. May not
this be taken as an indication of the traditional idea of the happiness
of Eden before the fall of man?
1168. 'Bereft of wisdom' is explained by the commentator as implying the
non-attainment of emancipation.
1169. This verse is exceedingly terse and condensed. In the second line,
the words Brahmana vartate loke, literally rendered, mean 'who believes
that only Brahma exists in the world.' The commentator takes these words
as implying 'who regards every essential of Sacrifice as Brahma.'
Although I have followed the commentator, yet I think his interpretation
to be rather far-fetched. Why may not the words be taken in a literal
sense? He who takes Brahma to be all things and all things to be Brahma,
becomes sinless and deserves to be called a Brahmana. The last word of
the second tine simply means 'who does not regard his own self as the
actor.' The view expressed in the Gita is that we should do all acts
believing ourselves to be only agents or instruments of the Supreme
deity. Acts are His, we are only His tools. Such a conviction is sure to
guard us against all evil acts.
1170. What is said in verse 17 is that when Sacrifices are done from a
sense of duty, notwithstanding their incompleteness, they become
efficacious. It is only when they are performed from desire of fruit that
expiation becomes necessary if their completion be obstructed by any
cause. Having thus applauded the Sacrifices (represented by acts) of the
truly wise, other kinds of Sacrifices are indicated in verse 18. K.P.
Singha translates 18 correctly. The Burdwan version is erroneous.
1171. Swayajna is literally 'sacrifice in one's own self'; hence, Yoga,
Brahmam vedam is Pranava or Om.
1172. K.P. Singha erroneously translates this verse. The Burdwan version,
so far as it goes, is correct. Sarvam Brahma is explained as Pranava,
which is akhilam daivatam, for the Srutis declare that Omkarah
sarvadaivatyah, Brahmani is Brahmavidi. What is intended to be said in
this verse is that when such a man eats and is gratified, the whole
universe becomes gratified. In the Vana Parvam, Krishna, by swallowing a
particle of pottage gratified the hunger of thousands of Durvasa's pupils.
1173. Such a man regards all things as Brahma, and himself as Brahma.
1174. K.P. Singha blunders in rendering the second half of the first
line. Yasah, the commentator explains, is Mahadyasah or Brahma. 'The path
of the righteous,' the commentator thinks, is Yoga.
1175. i.e., they perform mental Sacrifices.
1176. 'For the reason,' i.e., because they cannot officiate at the
Sacrifices of those that are truly good. In the second line (28 is a
triplet), the nominative sadhavah is understood. The meaning is that such
men, that is, the truly good, accomplish their own duties not for
benefiting their own selves but for the good of others. What is said in
the third line is that observing both kinds of behaviour, i.e., that of
the good and that of the misguided, I follow the path of the former by
abstaining from every kind of injury.
1177. Yajneshu is 'among Sacrifices.' Yani has reference to the different
kinds of the Sacrifices, viz., those performed from desire of fruit and
consequently productive of Return, and those not performed from desire of
fruit and consequently leading to Emancipation. Tena stands for tena
Yajnena. What the speaker wishes to lay down is that only a certain class
of sacrificers succeed in attaining to an end whence there is no return.
1178. The sense seems to be that they perform mental Sacrifices, and not
actual sacrifices after having created by Yoga-power all the necessary
articles.
1179. The sin of slaughtering a cow will not touch such a person, his
soul being above the influence of acts.
1180. i.e., I have for this reason spoken in praise of Renunciation and
not that frame of mind in which one acts from desire of fruit.
1181. These are, of course, the indications of complete Renunciation.
Such a man never bends his head to another and never flatters another,
for he is above all want.
1182. Verse 35 is a triplet. In the first two lines the speaker says that
one who does not accomplish the acts specified, fails to attain to a
desirable end. In the last line, idam, refers to the duties of a true
Brahmana or the indications of the Renunciation as laid down in verse 34.
Daivatam kritwa, is explained by the commentator as Daivatamiva sevaniyam
kritwa, Yajnam is Vishnu or Brahma as the Srutis declare.
1183. The Munis referred to in the first line are those mentioned in
verse 31 above. They are the atmayajins or mental sacrificers. Kashtam is
gahanam. Asya in the second line refers to the particular Yoga of those
Munis. Lest the Yoga propounded by Tuladhara be regarded as altogether
new, a circumstance that would detract from their merit, the commentator
explains the words natah as preceded by Avekshamana api understood.
1184. Yasmin here is equivalent to Yadi, it being, as the commentator
explains, Vibhaktipratirupakam avyayam. Eva is equivalent to Evam,
meaning Twaduktaprakarena; atmatirtha means atmaiva tirtham or
Yajnabhumistatra. Prapnuyat in the second line stands for prapnuyuh. The
use of the singular for the plural is arsha.
1185. What is said here is this: the sacrifices of some men become lost
through absence of faith. These men, it is plain, are not worthy of
performing any kind of sacrifice internal or external. The performance of
sacrifice, however, is easy. The cow and her products can minister to all
sacrifices. In the case of those that are able, full libations of
clarified butter, of milk, and of curds, are sufficient to enable them to
perform whatever sacrifice they wish. As regards those that are poor, the
dust of a cow's hoof and the water in which a cow's tail and horns have
been washed, are quite sufficient to enable them to perform their
sacrifices. Purnahuti should not, I think, be taken as different from
clarified butter, etc.
1186. All these verses are exceedingly terse. Anena vidhina is the mode
which the speaker himself advocates, viz., the performance of sacrifices
without slaughter of animals. Niyojayan is an instance hetau satri. After
prakaroti Sraddham is understood. Ishtam here means Yagam. Yajunam (as in
verse 35 above) is Brahma.
1187. The soul is itself a tirtha. A tirtha, of course, is a spot
containing sacred water. One should seek the acquisition of merit in the
soul instead of going to places called sacred and lying in different
parts of the earth. 'According to his own ability' means 'according to
the best of his power.' If one can perform a sacrifice with clarified
butter, one should not do it with the dust of a cow's hoofs.
1188. Dharmasya vachanat kila is explained by the commentator as
Dharmasya ahinsatmakasya samvandhino vachanat. I think the words may also
mean, 'obeying the voice of Dharma.'
1189. The two negatives in the second line amount to an affirmative
assertion.
1190. Vaivaswati is 'appertaining to Vivaswat or prakasarapachidatma',
hence 'Brahma-vishayini. 'Daughter of Surya' means Sattwiki. Faith is
vahirvangamanasi, i.e., is 'the outward form of speech and mind,'
implying that it 'transcends (the merit born of) speech (recitation) and
mind (meditation).'
1191. 'Defects of speech' are the incorrect utterance of mantras.
'Defects of mind' are such as listlessness, haste, etc.
1192. Kadarya is explained by the commentator as 'miserly.' I think it
may be taken also in a more extended sense. Then again vardhushi is a
usurer and not necessarily a dealer in corn.
1193. The commentator is entirely silent upon this verse. The two Bengali
versions have proceeded in two different ways. The four classes of
persons indicated in the previous verses are (1) he that is destitute of
faith but is (outwardly) pure, (2) he that has faith but is not
(outwardly) pure, (3) a miserly person possessed of learning, and (4) a
usurer endued with liberality. The answer of Brahman, without touching
other points, refers particularly to faith. The liberal man's food is
sanctified by faith. The food of him that has no faith is lost. For this
reason, the liberal man's food, even if he happens to be a usurer, is
worthy of acceptance, and not so the food of the miser even though he may
be possessed of Vedic lore.
1194. The commentator takes the word divam as implying hardakasam. They
sported (not in the ordinary felicity of heaven but) in the puissance of
Yoga.
1195. Gograhe is explained by the commentator as 'a sacrifice in which
kine are stain.' Yajnavatasya is an instance of the genitive for the
accusative. It means Yajnavatsthan nirdayan Brahmanan. The expression may
also mean 'in the cow-pen within the sacrificial enclosure.'
1196. Avyaktaih is explained by the commentator as Yajnadi-dwaraiva
khyatimichchhadbhih.
1197. Kamakara may also mean recklessness, Vahirvedyam is 'on the outer
Vedi or altar.' The actual slaughter takes place on this vedi. The
Burdwan translator misunderstands the word.
1198. Upasya, is explained by the commentator as 'living near an
inhabited place.' Vedakritah Srutih are the fruits indicated in the Vedas
of the acts laid, down in them. Acharah has reference to the duties of
the domestic mode of life. Acharah should be made anacharah, i.e., should
not be followed. The Sannyasa mode of life is thus recommended.
1199. The meaning is this: ordinary men abstain from tainted meat,
regarding all meat as tainted which is obtained from animals that are not
killed in sacrifices and in course of religious acts. The speaker,
however, holds that this practise is not worthy of applause, for all meat
is tainted, including that of animals slain in sacrifices. K.P. Singha
gives the sense correctly though his rendering is not literal. The
Burdwan translator, misunderstanding text and commentary, jumbles them
together and gives an incorrect rendering.
1200. Hence there is no need for sacrifices with slaughter of animals,
and alcohol, etc.
1201. The sense is this: dangers are always seeking to destroy the body.
The body is always seeking to destroy those destroyers. This perpetual
war or struggle implies the desire to injure. How then, asks
Yudhishthira, is it possible for any man to lead a perfectly harmless
life, harm being implied in the very fact of continued existence?
1202. The sense, of course, is that one should acquire religious merit
without wasting one's body; one should not, that is, cause one's body to
be destroyed for the sake of earning merit.
1203. On the occasion of the Jata-karma the sire says 'be thou as hard as
adamant,' 'be thou an axe (unto all my foes).' The upakarma or subsidiary
rite is performed on the occasion of the samavartana or return from the
preceptor's abode. It is called subsidiary because it does not occur
among the rites laid down in the Griha Sutras. The words uttered on that
occasion are, 'Thou art my own self, O Son.'
1204. Bhogya implies such articles as dress,--etc. Bhojya implies food,
etc. Pravachana is instruction in the scriptures. Garbhadhana is the
ceremonial in connection with the attainment of puberty by the wife.
Simantonnayana is performed by the husband in the fourth, sixth or eighth
month of gestation, the principal rite being the putting of the minimum
mark on the head of the wife. The mark is put on the line of partition of
her locks.
1205. In India in every house two sticks were kept for producing fire by
rubbing. These were replaced by the flint-stone and a piece of steel. Of
course, Bryant and May's matches have now replaced those primitive
arrangements almost everywhere, and in the hands of children have become
a source of great danger to both life and property.
1206. Prana is the organ of generation. Samslesha is union. The desires
cherished are indicated in the Griha Sutras. 'Let our child be fair of
complexion.' 'Let him be long-lived! Though both parents cherish such
wishes, yet their fruition depends more on the mother than the father.
This is a scientific truth.
1207. The sense seems to be this. The mother only has correct knowledge
of who the father is. The commands of the father, therefore, may be set
aside on the ground of the suspicion that attaches to his very status as
father. Then, again, if the father be adulterous, he should not be
regarded on account of his sinfulness. Chirakarin asks, 'How shall I know
that Gautama is my father? How again shall I know that he is not sinful?'
1208. The object of this verse is to indicate that when Gautama had
ceased to protect his wife he had ceased to be her husband. His command,
therefore, to slay her could not be obeyed.
1209. The commentator argue that 'man being the tempted, takes the guilt
upon himself woman, being the tempted, escapes the guilt.'
1210. The sense is this: the sire is all the deities together, for by
reverencing the sire, all the deities are pleased. The mother, however,
is all mortal and immortal creatures together, for by gratifying her one
is sure to obtain success both here and hereafter.
1211. Dharmasya is explained by the commentator as Yogadharma-sambandhi.
Probably, Gautama blames his own carelessness in not having provided, by
Yoga-puissance, against the commission of the offence. The commentator
observes that the Rishi's exculpation of Indra himself is due to his own
purity of nature and the entire absence of a desire to wrong other
people. In reality, however, there can be no doubt that it was Indra who
was to blame.
1212. i.e., prince Satyavat said that the persons brought out for
execution should not be executed. The power of kings did not extend over
the lives of their subjects. In other words the prince argued against the
propriety of inflicting capital punishment upon even grave offenders.
1213. Verse 10 is a triplet.
1214. The Burdwan translator gives a very incorrect version of this
verse. He misunderstands both text and commentary completely. K.P. Singha
is correct.
1215. The commentator explains that the object of this line is to show
that the very Sannyasin, when he offends, deserves to be chastised. K.P.
Singha misunderstands the line completely. The Burdwan version is correct.
1216. Both the vernacular versions of this verse are incorrect. The first
half of the first line should be taken independently. The commentator
explains that after gariyamsam the words api sasyu should be supplied.
Aparadhe tu punah punah, etc., is said of offenders in general, and not
eminent offenders only.
1217. i.e., punishments were not necessary in former times, or very light
ones were sufficient. The Burdwan version of this verse is thoroughly
ridiculous.
1218. Hence extermination is the punishment that has become desirable.
1219. Hence, by slaying them no injury is done to any one in this or the
other world.
1220. Padma means, the ornaments of corpses. Grave-stealers that were in
every country. Pisachat is Pisachopahatat. Evidently, idiots and mad men
were the persons who were regarded to have been possessed by evil
spirits. Daiyatam is an accusative which, like, Samayam is governed by
the transitive verb Kurvita. Yah kaschit means yah kaschit mudyhah, na tu
prajnah. The Burdwan version of this verse shows that the person
entrusted with this portion of the Canti was altogether incompetent for
the task. K.P. Singha gives the meaning correctly.
1221. The commentator supposes that after sadhun the word kartum is
understood. The line may also be taken as meaning,--'If thou dost not
succeed in rescuing the honest without slaying (the wicked).' Bhuta
bhavya is sacrifice. The prince speaks of exterminating the rogues by
slaying them as animals in a sacrifice because of the declaration in the
Srutis that those killed in sacrifices ascend to heaven, purged of all
their sins. Such acts, therefore, seem to be merciful to the prince,
compared to death by hanging or on the block.
1222. The world thus improves in conduct and morality through the king
only behaving in a proper way. Cruel punishments are scarcely needed to
reform the world.
1223. The period of human life decreases proportionately in every
succeeding age, as also the strength of human beings. In awarding
punishments, the king should be guided by these considerations.
1224. The word satya is used here for Emancipation. Mahaddahrmaphalam is
true knowledge, so called because, of its superiority to heaven, etc. The
way pointed out by Manu is, of course, the religion of harmlessness. In
verse 35, there is an address to prince Satyavat. It seems, as I have
pointed out, that verses 32 to 35 represent the words of the grandsire to
whom the prince refers in verse 31.
1225. The redundant syllable is arsha.
1226. Both acts and knowledge have been pointed out in the Vedas. The
Vedas, therefore, being authority for both, one or the other cannot be
censured or applauded.
1227. Arsha means here Vedic injunctions declared through the mouths of
inspired Rishis and compiled by Rishis. Viditatmanah is the Supreme Being
himself. The object of the speaker is to show that no part of the Vedas
can be censured, for every word in them is equally authoritative, all
being God's own.
1228. Deva-yanah is explained by the commentator as Devam atmanam janti
ebhiriti, i.e., those by which the Soul is reached. The relative strength
or weakness of the four modes of life hath been thus indicated. The
Sannyasin attains to Moksha or Emancipation; the forest recluse to the
region of Brahman; the house-holder attains to heaven (region of the
deities presided over by Indra) and the Brahmacharin attains to the
region of the Rishis.
1229. The commentator explains that having commenced with the assertion
that men should sacrifice from desire of heaven, the speaker fears that
the hearer may deny the very existence of heaven. Hence, he takes a surer
ground for justifying slaughter, viz., the ground that is connected with
the consideration of food. Living creatures must eat in order to live.
The very support of life requires the slaughter of life. Slaughter,
therefore, is justified by the highest necessity.
1230. i.e., there are the essential requisites of sacrifice.
1231. The seven domestic animals are cow, goat, man, horse, sheep, mule,
and ass. The seven wild ones are lion, tiger, boar, buffalo, elephant,
bear, and monkey.
1232. 'Vichinwita is Vivechayet with alamvartham understood: atmanah is
equivalent to jivat.
1233. All the products of the cow that are named here are not required in
all sacrifices. Some are required in some, others in others. Those then
that _are_ required, when coupled with Ritwijas and Dakshina, complete
the respective sacrifices or uphold or sustain them.
1234. Samhritya means Ekikritya and not 'destroying' as the Burdwan
translator wrongly takes it.
1235. The Burdwan translator, notwithstanding the clear language of both
the text and commentary, wrongly connects the first line of verse 31 with
the last line of 30, and makes nonsense of both verses.
1236. By taking the two lines of 32 with the last line of 30, the Burdwan
translator makes nonsense of the passage.
1237. 'Brahmanas' here means that part of the Vedas which contains the
ritual.
1238. Each constitutes the refuge of the other.
1239. There are many such expletives, such as hayi, havu, etc.
1240. For, as the commentator explains, one who has acquired an empire
does not seek the dole of charity. In view of the high end that
Renunciation is certain to bring, what need has a person of the domestic
mode of life which leads to rewards that are insignificant compared to
the other.
1241. Varhi is grass or straw. Oshadhi here implies paddy and other
grain. Vahiranya adrija implies 'other kinds of Oshadhi born on
mountains,' i.e., the Soma and other useful hill plants and shrubs.
Teshamapi mulam garhastyam should be supplied after the first line.
Domesticity is the root of these, because these are cultivated or
collected by persons leading the domestic mode of life. The argument in
the second line is this: Oschadhibhyah pranah, pranat vahihna kinchit
drisyate, atah viswasyapi mulam garhastyam.
1242. Literally rendered, the words are,--'Without doubt, Vedic mantras
enter into persons of the regenerate classes in respect of acts whose
effects are seen and acts whose effects instead of being seen depend upon
the evidence of the scriptures.' Practically, what is said here is that
all the acts of a Brahmana are performed with the aid of Vedic mantras.
1243. Mantras are necessary in cremating a Brahmana's dead body. Mantras
are needed for assisting the dead spirit to attain to a brilliant form
(either in the next world or in this if there be rebirth). These mantras
are, of course, uttered in Sraddhas. After the dead spirit has been
provided, with the aid of mantras, with a body, food and drink are
offered to him with the aid of mantras. Kine and animals are given away
by the representatives of the dead for enabling the dead ancestor to
cross the Vaitarani (the river that flows between the two worlds) and for
enabling him to become happy in heaven. The funeral cake, again,
according to the ordinance, is sunk in water for making it easily
attainable by him to whom it is offered. By becoming a human being one
inherits three debts. By study he pays off his debt to the Rishis: by the
performance of sacrifices he pays off his debt to the gods, and by
begetting children he frees himself from the debt he owes to the Pitris.
The argument then is this: when the Vedas, which are the words of Supreme
Godhead, have laid down these mantras for the attainment of such objects
in the next world, how can Emancipation, which involves an incorporeal
existence transcending the very Karana (form) be possible? The very
declarations of the Vedas in favour of acts are inconsistent with
incorporeal existence or with the negation of existence with dual
consciousness of knower and known.
1244. The mention of 'Devan' as the commentator points out--Rishis and
also Pitris. The amrita here that these covet is, of course, the
Sacrificial libation. 'Brahma-sanjnitah' implies 'conversant with
Brahma,' for the Srutis say that 'Brahmavid Brahmaiva bhavati.'
1245. The terseness of the original has not been removed in the
translation. Enam is the universal Soul dwelling within this physical
frame. It refers to the person who constitutes himself to be the soul of
all creatures or one who is conversant with Brahma or has become Brahma
itself. That soul is said to have a fourfold nature, viz., it is virat
(all-embracing), sutra (fine as the finest thread and pervading
everything), antaryamin (possessed of omniscience), and suddha
(stainless). Its four mouths, by which are meant the four sources of
enjoyment or pleasure, are the body, the senses, the mind, and the
understanding. What the speaker wishes to point out by this is the
Bhotkritwa (power of enjoyment) of the Soul. The Kartritwa (power of
action) is then pointed out by the mention of the doors which are the two
arms, the organ of speech, the stomach and the organ of the pleasure
(generation). These last operate as doors for shutting or confining the
soul within its chamber. They are the screens or avaranas that conceal
its real nature. The very gods feel their force, being unable to
transcend them or their demands. He who would transcend them and shine in
his own stainless nature should seek to control or restrain them.
Practically, it is Yoga that is recommended for enabling one to attain to
the position of the universal Soul.
1246. 'One who has cast off his upper garment' is one who clothes himself
very scantily only for the sake of decency and not for splendour.
1247. Dwandwarama very likely means here the joys of wedded couples and
not 'the pleasures derived from pairs of opposites'. The sense seems to
be this that man is a Brahmana who, without marrying succeeds in enjoying
singly all the felicity that attaches to married life.
1248. In reality all things are, of course, Brahma. Their external
aspects are only transformations. The end of all creatures is death and
rebirth till absorption takes place into Brahma by means of Yoga.
1249. The original is very terse. I have expanded it, following the
commentator. Dana-yajna kriya phalam is chitta suddhi of purity or heart;
antarena is equivalent to vina; anujananti governs Brahmanyam understood.
Anyat phalam in the second line implies heaven and its joys (which
satisfy ordinary men). The practice anu before jananti is taken to imply
gurum anu, i.e., following the instructions of preceptors.'
1250. These three verses run together and are extremely abstruse. There
can be no doubt that the commentator is right. The construction is this:
Yam sadacharam asritya samsritanam swakarmabhih (sahitam) tapah ghoratwam
agatam, tam (sadacharam) puranam puranam saswatam dhruvam dharmeshu cha
sutritamkitichit charitum asaknuvantah phalavanti vyushtimanti dhruvam
cha karmani (mudah) vigunani, etc., pasyanti. The second line of 36
stands by itself as an explanatory sentence referring to some of the
characteristics of the sadachara that is spoken of. Samsritanam, refers
to men observing the different modes of life; ghoratwam agatam is
samsarandhakaranasakam bhavati. What is meant by this is that the
penances of such men, along with the duties they are called upon to
observe by the particular mode of life they follow, become a terrible
weapon, in consequence of their sadacharah, for destroying the evils of
worldliness. The sadacharah spoken of here is nishkamadharmah. The latter
is no new-fangled theory of men of learning but is puranam saswatam, and
dhruvam. The phalavanti vyushtimanti, and dhruva karmani which fools
regard to be vigyunani and anaikatitikani are, of course, those acts
which are included within the word 'Yoga.' In brief, the speaker, in
these three verses, wishes to inculcate that wise men, whatever their
mode of life, observe its duties. But by virtue of the nishkama dharma
they follow, they convert those duties and their penances into efficient
means for dispelling the darkness of ignorance. Fools, on the other hand,
unable to practise that nishkama dharma, look upon it and Yoga itself as
fruitless and valueless although the rewards these confer are visible.
1251. The sciences that have disputation only for their foremost object,
are, according to the commentator, the sciences of the Lokayatikas, the
Saughatas (or Buddhists), the Kapalikas, etc. The other sciences based on
Logic that are included within the word Agama are the two Mimamsas,
Sankhya, and Patanjala.
1252. Aikatmyam is explained by the commentator as Eka eva dwaita darsana
hina atma yatra bhavati. Practically, it is that state of the mind in
which one perceives one's identity with everything in the universe. This
is that true knowledge which brings about Emancipation or is Emancipation
itself.
1253. They are called 'robbers of the scriptures' because they always
seek to rob the scriptures of their true meaning. They are 'depredators
of Brahma' because they deny the very existence of Godhead. Nirarambhah
is Camadyarambha-sunyah.
1254. The particle anu means 'following the instructions of preceptors.'
Samyame refers to Dharana, Dhyana and Samadhi. Some texts read Siddhante
for samyame.
1255. What is intended to be said here is that only a life of
Renunciation, so hard to follow, can lead to Emancipation. The Burdwan
translator makes nonsense of the second line of 64 by connecting it with
the first line of 65, K.P. Singha omits it entirely.
1256. The Vedas are Savda-Brahma or Brahma as represented by sound.
1257. I have expanded this verse, following the lead of the commentator.
Some idea may be given of the extreme terseness of such verses by
offering a literal rendering: 'That lump of matter which is made a
(human) body by what is contained in the Veda, is (afterwards) made (a
body by the same means).' One approaches one's wife after performing the
rite of Garbhadhana. In this rite, different deities are invoked to
develop different organs and parts of the body of the child to be
begotten. Thus begotten, the body of the child is, subsequent to birth,
cleansed or purified. All this requires the aid of the Vedic mantras.
What Kapila wishes to teach is that commencing with acts, knowledge
should finally be acquired.
1258. Yoga is the only way to true knowledge, hence Jnana-nishthah is
Yoga-nishthah.
1259. These and men like these are pointed out as persons deserving of
gifts.
1260. i.e., in Brahma as possessed of attributes and as freed from
attributes.
1261. Matra is explained as miyante vishya anya i.e., the understanding.
What is meant by guile in the practice of righteousness may be
exemplified as follows. Individual grains of barley may be given away
instead of cloths by one unable to obtain clothes for gift. But one
giving away barley grains when perfectly able to give away clothes would
be guilty of guile.
1262. The scriptures frequently lay down ordinances in the alternative.
The absolute or substantive provisions are for the able. Those in the
alternative are for them that are unable.
1263. What is meant by the sacrifices, etc., of such men being identical
with infinite Brahma is that these men were identical with Brahma and
whatever they did was Brahma. They had no consciousness of self, or they
did nothing for self. They were the Soul of the universe.
1264. What is said here in effect is that at first there was only one
course of duties, called sadachara or good conduct, for all men. In
progress of time men became unable to obey all its dictates in their
entirety. It then became necessary to distribute those duties into four
subdivisions corresponding with the four modes of life.
1265. Both K.P. Singha and the Burdwan translator have completely
misunderstood verse 23 and the first line of 24, which, as the
commentator explains, should be construed together. The construction is
Tam (sadacharam) santah grihebhyah nishkramya eva (sannyasam kritwaiva)
vidhivatprapya paramam gatim gachcchanti. Anye santo vanamasritah tam
vidhivat prapya, etc. Similarly, Grihameva bhisamsritya anye santah,
etc.' Jato-anye, etc. Thus, all the four modes, commencing with the last,
are spoken of.
1266. It is impossible for any one to read the Burdwan version of such
verses without pitying the Pandit responsible for its accuracy. Without
understanding the commentary in the least, the words of the great
commentator have been reproduced in the Burdwan version in a strange
order, rejecting some of the connecting links without any excuse, and
making the Collocation utterly unintelligible. K.P. Singha gives the
substance very briefly without endeavouring to translate the words. And
yet the verse presents almost no difficulty. The last line of 29 and the
first line of 30 make one sentence. Chaturthopanishaddharmah is explained
by the commentator as implying paramatma-vishayini vidya, tadartham
dharmah. There are four states of consciousness: 1st, wakefulness; 2nd,
dream; 3rd, dreamless slumber (sushupti); and 4th, Turiya, which is
reached by Samadhi (abstraction of Yoga-meditation), and in which Brahma
becomes realisable. What is said in these two lines is simply this: the
duties (dharmah), relating to the Chaturthopanishat or, the Knowledge of
Paramatman, are sadharanah or common to all the four orders of men and
modes of life. Those duties, of course, are sama, dama, uparama,
titiksha, sraddha, samadhi. What is said in the last line of 30 is that
Brahmanas of pure hearts and restrained souls always succeed (by the help
of those duties) in acquiring or attaining to that Turiya or
consciousness of Brahma.
1267. Apavargamiti is explained by the commentator as apavargaprada vidya
or Brahmasakshatkararupa vrittiryasmin iti. Nityin is avasyakah.
Yatidharmah is a life of Renunciation. What is meant by sanatanah is
sampradayagatah.
1268. Sadharana is opposed to kevala. Yathavalam implies yathavaira-gyam,
Gachcchatam Gachcchatam means purushamatrasyavanigvya-dhadeh. The Burdwan
translator misses the sense altogether and K.P. Singha quietly passes
over the entire second line of this triplet. Durvala means he who is
wanting in vairagya.
1269. The commentator explains that the object of this verse is to show
that even if there be equality in respect of the end that is attained in
next life, there is more of real felicity in a life of Renunciation than
in a life of enjoyment. The Burdwan translator misses the sense entirely.
1270. The Burdwan translator gives a very erroneous version of this verse.
1271. For by Knowledge Emancipation is obtained.
1272. Vatarechaka is bhastra or a bellows. What is implied is, perhaps,
that such a man breathes or lives in vain.
1273. Nasti is explained by the commentator as the past and the future.
Nishtha is swarupam. Literally, what is said is that everything is the
Vedas, or the Vedas are everything, This is, perhaps, only an exaggerated
mode of saying that the Vedas deal with everything.
1274. The sense seems to be that while they that are ignorant regard the
universe to be as existent and durable as the thunder or adamant, the man
of knowledge regards it to be truly non-existent though it puts forth the
appearance of existence.
1275. I have endeavoured to give a literal version of verse 45. It is
difficult, however, to seize the meaning from such versions. The word
used in the first line is Tyaga implying Renunciation. The commentator
correctly explains that this is that complete Renunciation which takes
place in Samadhi or the perfect abstraction of Yoga. Samaptam is samyak
aptam (bhavati). This samyak is Brahma. Similarly, santosha is not
ordinary contentment but Brahmananda or the Supreme felicity of one who
has attained to Brahma. The meaning, then, is this: in the complete
abstraction of Yoga (i.e., Samadhi) is Brahma. This all the Vedas teach.
In Emancipation again is the Supreme felicity of Brahma. Apavargah is not
annihilation but Emancipation, which is existence in Brahma without the
dual consciousness of knower and known.
1276. I have followed the commentator in his exposition of almost all the
adjectives in the text.
1277. The grammatical construction of this verse is very difficult to
catch. There can be no doubt that the commentator is right. Tehjah,
kshama, santih,--these are anamayam subham, i.e., nirdukhasya
sukhasyapraptau hetuh. Tatha, separates these from what follows. Abidham
Vyoma Santanam, and dhruvam are governed by gamyate, Etaih sarvaih refers
to Tejah and the two others. Abidham is explained as akittrimam; vyoma as
jagatkaranam. The Burdwan translator gives a correct version, although
his punctuation is incorrect. He errs, however, in not taking anamayam
subham as one and the same. K.P. Singha errs in connecting anamayam with
what follows tatha.
1278. Nishkriti is literally escape. There is escape for those referred
to; of course, the escape is to be sought by expiation. There is none for
an ingrate, for ingratitude is inexpiable.
1279. Asubheshu is explained as asubheshu karmashu upasthiteshu.
1280. The Brahman evidently refers to the indifference of Kundadhara
towards him. He had thought that Kundadhara would, in return for his
adorations, grant him wealth. Disappointed in this, he says, when
Kundadhara does not mind my adorations, who else will? I had, therefore,
better give up all desire for wealth and retire into the woods. The
passage, however, seems to be inconsistent with the Brahmana's
indifference to the fine fabrics of cloth lying around him.
1281. Persons who have won ascetic success utter a wish and it is
immediately fulfilled. 'I give thee this,' and forthwith what is given in
words appears bodily, ready to be taken and appropriated. The words of
such persons do not follow their meanings, but meanings follow their
words.
1282. The Burdwan translator makes nonsense of this verse. He forgets his
grammar so completely as to take etaih as qualifying lokah.
1283. The verse is not difficult; the commentator, again, is very clear.
The Burdwan translator, however, while citing the very words of the
commentary, totally misunderstands them and makes utter nonsense of them.
Ekarthanam is explained as Ekam chitiasuddhih Iswarapritirva tadarthanam
madhya. The question asked is dharmartham yo yajnah samahitah
(viniyuktah) tadeva vruhi and not that Yajna which sukhartham (bhavati).
1284. One that subsists upon grains of corn picked up from the fields
after the reapers have abandoned them is called a person leading the
unchha mode of life. The Burdwan translator commits the ridiculous error
of taking unchhavrittih as the _name_ of the Brahmana. The commentator
supposes that Yajna here implies Vishnu, as expounded in the Srutis.
1285. Syamaka is a variety of paddy called Panicum frumentaceum.
'Suryaparni' is otherwise called 'Mashaparni' (Ayurvedhartha chandrika).
It is identified with Tiramus labialis, syn.--Glycine deblis.
'Suvarchala' is a name applied to various plants. Here, very probably,
'Brahmisaka,' or Herpestes Monnjera (syn.--Gratiola Monniera, Linn) is
intended.
1286. i.e., he never slaughtered living animals for offering them in
sacrifices because of his inability to procure them. He, therefore,
substituted vegetable products for those animals. His sacrifices,
intended to take him to heaven, were really cruel in intention.
1287. Following the Bombay text I read the last line of 8 as Sukrasya
punarajatih Parnadonamadharmavit, or Sukrasya punarjnabhih, etc.; ajatih
is a 'descendant.' If ajnabhih be taken as the reading it would mean 'at
the repeated commands of Sukra.' The Bengal reading apadhyanat adharmavit
seems to be vicious. Both the vernacular versions are incorrect; K.P.
Singha supplying something of his own will for making sense of what, he
writes, and the Burdwan translator writing nonsense as usual.
1288. K.P. Singha wrongly translates this verse; for once, the Burdwan
translator is correct.
1289. Both the vernacular versions of this verse were incorrect. The
commentator explains that the grammar is rasatalam didrikshuh sa
Yajna-pavakam pravishtah. Yajne duscharitam kinnu, samipavarti mudo janah
i.e., fearing to see many other defects in the sacrifice which was being
celebrated by an ignorant person.
1290. Vaddhanjalim is an adverb, qualifying ayachata. The Burdwan
translator wrongly takes it as an adjective of Satyam.
1291. In verse 8, it is said that it was a descendant of Sukra, viz., the
virtuous Parnada, who had become a deer and lived in those woods as the
Brahmana's neighbour. Here it is said that it was the deity Dharma who
had become so. The two statements may be reconciled supposing that Dharma
first became the Rishi Parnada and then, as Parnada, was metamorphosed
into a deer. Tasya nishkritim adhatta is explained by the commentator in
a very far-fetched way. He takes these words to mean that Dharma, who had
become a deer, provided at this juncture for his liberation from that
metamorphosis. I think tasya has reference to the misled Brahmana.
1292. Yajnia is explained as yajnaya hita.
1293. Samadhanam is the absorption of meditation, or that state of mind
in which one has no longer any affection for the world, Bharyayh is
genitive, but the Burdwan translator takes it for the instrumental
singular.
1294. Yo dhamah is the reading I take, and not no dharmah.
1295. The commentator explains the grammar as panchanam (madhya ekam)
artham prapya, etc.
1296. This is the mastery or puissance that is brought by Yoga, so that
the person succeeds, flats of the will, in creating whatever he desires.
1297. The Burdwan translator gives a ridiculous version of this verse. He
cites the commentator's words without understanding them aright.
1298. What he does is to abandon sakamah dharmah for betaking himself to
nishaamah dharmah or the practice of duties without desire of fruit, for
only such a course of conduct can lead to Emancipation.
1299. By dharma here is meant nishkama dharma, for the fruits of sakama
dharma are not eternal, heaven like all things else having an end.
1300. What is said in this verse is this: when a man wants an earthen
jar, he works for creating one. When he has got one, he no longer finds
himself in the same state of mind, his want having been satisfied.
Similarly, with men desirous of heaven and earthly prosperity as the
reward of virtue, the means is Pravritti or acts. This or these cease to
operate with those who having acquired such virtue set themselves for the
achievement of Emancipation, for with them the religion of Nivritti is
all in all.
1301. i.e., by abandoning all kinds of idleness, as explained by the
commentator.
1302. i.e., by Yoga-meditation one should regulate and finally suspend
one's breath. The Yogin can suspend all physical functions and yet live
on from age to age.
1303. Nidra here is explained as ananusandhana or the absence of
inquisitiveness or curiosity. By pratibha is meant inquiry after improper
things or things that are of no interest.
1304. The truth is that the world is unreal and has no end.
1305. Hunger is to be subdued by Yoga, i.e., by regulating the wind
within the body. Doubt is to be dispelled by certainty; this implies that
certain knowledge should be sought for by driving off doubt. The
commentator thinks that this means that all sceptical conclusions should
be dispelled by faith in the scriptures. By 'fear,' in this verse, is
meant the source of fear, or the world. That is to be conquered by the
conquest of the six, i.e., desire, wrath, covetousness, error, pride, and
envy.
1306. What is laid down here is the same course of training that is
indicated for Yoga. First, the senses are to be merged into the mind,
then the mind is to be merged into the Understanding, then the
Understanding is to be merged into the Soul or what is known as the Ego.
This Ego is to be merged at last into the Supreme Soul. When the Ego is
understood, it comes to be viewed as Brahma.
1307. 'Pure acts' are, of course, those that are included in 'Nishkama
dharmah,' and 'tranquillity of soul' is the cleansing of the soul by
driving away all passions and desires.
1308. Such restraint of speech, etc., or niyamah is yogah. Kamaoanyatha
is kama-vaiparityena. The sense, the commentator adds, is that one should
not desire 'yoga-siddhi,' for then, as has been repeatedly indicated in
the previous Sections, the Yogin would fall into hell and succeed not in
attaining to Emancipation, heaven itself being hell in comparison with
the felicity of Emancipation. K.P. Singha quietly skips over the last
line and the Burdwan translator offers a ridiculously incorrect version.
1309. Yebhyah means 'the materials from which. (Srijati) has Paramatma
for its nominative (understood). Kale is the time of creation as selected
by the Supreme Soul in his own wisdom. Bhavaprachoditah is 'induced by
the desire of becoming many, or led by the desire of existence as many or
in infinite diversity.'
1310. Kala here is, perhaps, the embodiment of the abstract idea of life
of living creatures. Impelled by the Understanding, Kala or life sets
itself to the creation of other creatures. These last also are equally
the result of the same five primal essences.
1311. The construction of the second line is this: etan shad
abhinivrittan (sarveshu karyeshu anugatam) vettha; then ete yasya rasayah
(karyani, tat asat). The sense of the last clause is that all this is the
effect of those primal essences. All this, therefore, is of those
essences. The latter are included in the word asat, or unreal, as
distinguished from sat or real of substantial. The soul is sat,
everything else is asat.
1312. In previous Sections it has been explained how when the Chit, which
has pure knowledge for its attribute, becomes invested with Ignorance, it
begins to attract the primal essences towards itself in consequence of
the potencies of past acts and take birth in various shapes. (The idea of
past acts is due to the infinite cycles of creation and destruction, the
very first creation being inconceivable). The causes of creation are,
therefore, the five primal essences, Jiva (or chit), the potencies of
past acts, and Ignorance.
1313. Jnanani is Jnana-karanani, i.e., perceptions for causes of
perception.
1314. The second line of 13 is very condensed. The meaning is this: the
eye is the sense of vision. Vision or sight is its function. The object
it apprehends is form. The eye has light for its cause, and form is an
attribute of light. Hence the eye seizes or apprehends form. By the
inference of reason, there is similitude, in respect of attribute or
property, between the eye, vision, and form. The commentator explains
this clearly Drashtri-darsanadrisya nam trayanamapi gunatamatyam
upapannam. This is indicated with a little variation in the next verse.
K.P. Singha skips over the line. The Burdwan translator gives an
incorrect version.
1315. Manas is mind, Buddhi is Understanding, and Kshetrajna is the Soul.
What, however, is Chitta is difficult to ascertain, unless it means vague
or indefinite perception. In some systems of philosophy the Chitta is
placed above the Understanding.
1316. The Bengal reading yathagantam is preferable to the Bombay reading
yatha mama.
1317. The first line of 27 is grammatically connected with the last line
of 26. The second line of 27 is very abstruse. The grammatical
construction is this: tayorbhavayogamanam (sushuptau) pratyaksham
(drishtam); (tadeva) nityam, ipsitam (cha). What is meant by this is that
in ordinary men, the notions during wakefulness are not the notions they
cherish during dreams: nor are their notions during dreams identifiable
with those they entertain while wakeful. There is similarity but not
identity. In eternal Sushupti, however, which is Emancipation, the
notions of wakefulness pass into those of dream and those of dream pass
into those of wakefulness, i.e., both (or, rather, the same, for there is
then perfect identity between them) become directly apprehensible in
Sushupti or Emancipation. Sushupti Or Emancipation, therefore, is a
state, in which there is neither the consciousness of wakefulness nor
that of dream, but both run together, their differences disappearing
totally.
1318. This is a triplet.
1319. Brahmabhava is explained as follows: when one succeeds in
understanding Brahma, one is said to attain to Brahma, as the Srutis
declare. The commentator explains that Pasyanti is used with reference to
those that are learned in the scriptures. They behold the attainment of
the highest end by Jiva _not_ with their physical eyes but with the eye
of the scriptures, for they that are themselves emancipated cannot be
said to behold the emancipation of another. This is grave trifling for
explaining the use of the word pasyanti.
1320. The commentator points out that possessions of value include even
the region of Brahman. Men of knowledge, who seek Emancipation, do not
set any value on even the joy of the region of the Creator.
1321. The commentator explains that one should not cherish 'the desire
for wealth even for the sake of acquiring virtue therewith. When,
however, wealth is obtained without effort, such wealth should be applied
to the acquisition of virtue. One is also directed to give up the desire
of acquiring wealth (by even innocent means) the reason being that
desire, when cherished, is sure to increase and get the better of one's
heart.
1322. The commentator observes that the first line means that the man of
knowledge should wish for happiness to all, and never wish sorrow to any
one. Sarvam includes virtue and vice. Of course, the practice of nishkama
dharma is recommended.
1323. All Brahmanas have to pluck flowers in the morning for offering
them to the deities they worship. The task takes many minutes, because a
good many have to be plucked for the purpose. This being a daily
occupation and they going as they do to places where flowers abound, the
act of plucking goes on while the plucker is mentally engaged with other
things.
1324. The Bengal reading sputam vyaghro mrigamiva, etc. is preferable to
the Bombay reading sputam vyaghram mahaughova. If the Bombay reading be
accepted, the meaning would be 'Him Death snatches away as a mighty wave
sweeps away a sleeping tiger.' The idea of a sleeping tiger being swept
away by a surging wave is very unfamiliar.
1325. Devas here evidently refer to the senses. The senses are, as it
were, cattle. Their true fold is the forest and not peopled cities and
towns. In the forest there are no temptations to try them as in the midst
of cities and towns.
1326. Jivitarthapanayenaih is connected with hinsati. To take it (as the
Burdwan translator does) as an adjective qualifying 'pranibhih' would be
incorrect.
1327. The Sacrifice of Peace is opposed to the Sacrifice of Slaughter.
The Sacrifice of Brahma is Yoga which leads to a knowledge of the Soul.
The Sacrifice of Speech is Vedic recitation or Japa. The Sacrifice of
Mind is contemplation, and that of Acts is baths, performance of other
acts of purity, waiting dutifully upon the preceptor, etc.
1328. To perform the Sacrifice of Self is to merge the Soul in the
Supreme Soul.
1329. The Bombay reading danda-vidhanam is a blunder for the Bengal
reading danda nidhanam. To interpret vidhanam as equivalent to
abandonment or giving up, by taking the prefix vi, in the sense of vigata
would be an act of violence to the word.
1330. The guha or cave referred to is the body.
1331. By Prakriti, as explained in previous Sections, is meant primal
nature consisting of the five great essences of earth, water, etc.
1332. Samupodeshu is explained as upasthiteshu api, i.e., even when such
objects are present and ready for enjoyment.
1333. Maitrayangatah, as explained by the commentator, is
Suryavat-pratyaha-vibhinna-margah, i.e., roving like the Sun every day in
a different path. The object of the speaker is to lay it down that one
solicitous of Emancipation should never confine oneself to one spot, but
rove or wander over the world without owning a fixed habitation or home.
K.P. Singha translates the word wrongly.
1334. In the first line, the Bengal reading madhya na chacharet is better
than madhya cha nacharet. Pradakshinam is ankulam, and savyam is
pratikulam. The grammar of the second line is not difficult. Besides, the
commentator explains it clearly. The Burdwan translator, leaving out the
words bhaikshacharyam and taking anapannah as equivalent to vipadapannah,
gives a thoroughly ridiculous version. K.P. Singha, also, is not correct.
The commentator explains that charyam means anekagrihatanam; anapannam is
akurvan. The second foot is unconnected with the first.
1335. Muni, here, is one who has restrained his senses, or who has
betaken himself to the path of Renunciation. Patrasamchara, I think, is
the act of setting the dishes for those who are to dine off them. The
commentator explains that it means 'the motion of those who are to
distribute the food.' Of course, their motions from the kitchen to the
dining hall and back are implied if the word is taken for 'setting of
dishes.' The sense remains unaltered. The Muni must be abstemious and
hence he should select an hour like this for begging his dole, when there
would be very little in the house to give.
1336. Matra is a technical word signifying the taking of food to the
extent of only gratification of hunger, or, as explained by Chakrapani
Datta in his commentary on Charaka, triptimatram. When matra is to be
disregarded, clothes, etc., need not be mentioned. Vihanyeta is
equivalent to hinsito na syat.
1337. The second line is passed over by K.P. Singha. What is meant by it
is that when such a man is respectfully presented with anything, he
should hold it in reprobation. Vide the Sanatsujatiya Sections in Udyoga
Parva, particularly the verses beginning with Yatra akathayamanasya, etc.
1338. The second line is skipped over by K.P. Singha. The Burdwan
translator gives a wrong version. The commentator explains that anyam
refers to paisachim, and anyatra to atmani. In the Sanatsujatiya Sections
also, a Brahmana's practices are directed to be concealed. 'To enter his
own Self' is to turn self on Self, i.e., to withdraw oneself from
everything for understanding and contemplating the Soul.
1339. By totally abstaining from acts he should avoid both merit and
demerit.
1340. This is a triplet. The Burdwan translator misses the meaning of the
first half of the first line. The commentator explains that abhayastam is
continuous; bhautikam is tattwajatam, atmanodehendriyadi. Hence, bhutanam
means anyesham bhutanam.
1341. To think beforehand of the food one is to take is to convert
oneself into gourmand. The Sannyasin, without thinking of the food he
would take, and without mentally indulging in a foretaste thereof should
take what he gets without exertion.
1342. Sanjnakam from the root jna meaning marana or killing.
1343. The two negatives in the first line are equivalent to an
affirmative. Prasangatah is explained by the commentator in a slightly
different way. Affluence, in consequence of the attachment it generates,
stands in the way of Emancipation. Hence, i.e., in consequence of this
consideration, the king's opinion regarding affluence, is correct. With
respect to the certainty of attaining to Emancipation, compare Gita,
Vahunam janmanamante jnanavan mam prapadyate, etc.
1344. The object of this verse, as explained by the commentator, is to
exhort Yudhishthira to strive after Emancipation without being at all
moved by his happiness or misery which (as stated here) come to Jiva as
accidents.
1345. The wind has space for its progenitor. Jiva has the stainless and
immutable Chit for his progenitor. Like the wind, which is hueless,
catching hues from surrounding objects and making its own hueless
progenitor look as if it has hues, Jiva also, though in reality
stainless, catches stains from Ignorance and Acts and makes his own
progenitor, the stainless and immutable Chit, display stains of every
kind. This is how the commentator puts the simile, supplying the points
that have been omitted in the text.
1346. These aphorisms are very abstruse. What is meant by saying that the
attainment of Brahma does not depend upon Acts is this: Acts are
terminable. Their consequences also are terminable. Acts, therefore, can
never be the means by which Brahma can be attained, for Brahma is
interminable and eternal, not like the felicity of heaven which is
changeful. The only means by which Jiva may revert to Brahma is by
dispelling Ignorance through Knowledge; or, as the Upanishads declare,
one attains to it as one gets one's forgotten necklace of gold, which all
the while is on the neck though sought for with assiduity everywhere.
K.P. Singha misunderstands it completely. What is meant by the direction
about reverencing persons who have attained to Brahma is this: the
existence of Brahma and the possibility of Jiva's reverting to that
Immutable status are matters that depend upon the conception of such men.
Brahma, again, is so difficult to keep, that the great sages never desist
for a moment from the culture that is necessary for its retention.
1347. Intermediate i.e., as animals and birds and reptiles and worms, etc.
1348. i.e., if righteous, one attains to happiness; if otherwise, to the
reverse.
1349. Verse 21 and the first line of 22 are grammatically connected.
1350. Me in the second line is equivalent to Maya. Tatah is tatra
yuddhakale. Hari had come to aid Indra, and hence Vritra had beheld him.
He is called Hari because he takes away one's sins. Besides the
well-known derivation of the word Narayana, the commentator here offers
another, viz., the ayanam or layasthanam of Nara or Jivasangha.
1351. Vaikuntha has various etymologies. The commentator inclines to
explain it as 'one who brings together all creatures.' Purusha is full;
as applied to Narayana, it, of course, means one who has no defect but
who is the sole representative of fullness. Sukla or Suddha or pure.
Vishnu is all-pervading. Sanatan is kutastha or uniform or immutable.
Munjakesa, is possessed of yellow hair, or hair of the hue of Munja
grass. Harismasru is having a tawny beard.
1352. Penances are meritorious. The very sight of Hari that I obtain was
as efficacious as a course of the austerest penances. Of course, in
consequence of that and my other penances great have been the rewards
that I have enjoyed. It seems, however, that the full measure of rewards
has not been reaped; the remnant is to be enjoyed by me now, for I am
about to ask thee about the fruits of acts. Sacred and highly auspicious
is my enquiry. To make it is, in itself, a reward.
1353. Vaya acts are, of course, sacrifices and other religious acts; by
abhyantara acts are meant santi, danti, uparati, titiksha, and samadhi,
i.e., the usual course of mental training necessary for Yoga. What the
speaker intends to lay down in this verse is that sacrifices are not
entirely useless. These may lead to chitta-suddhi or the cleansing of the
heart, which, when attained, leads to knowledge of Him or the Soul or to
Emancipation or Infinity.
1354. The comparison lies in the fact of the desirability of the two
acts. No one likes the stains the body may catch to remain unwashed or
unwiped off. Similarly, no one should neglect to wash off the faults that
the heart may catch. There is no comparison between the two acts with
regard to the degree of effort necessary to accomplish each.
1355. 'Efforts born of practice' refer to both external and internal
Sadhana.
1356. Karmaviseshan is explained by the commentator as equivalent to
ragaviraga-hetun.
1357. Sampravartante and tishthanti are thus explained by the commentator.
1358. In the previous verses the speaker describes the training that one
should undergo. In this and the following ones, he speaks of the object
to be known. Sreeman is explained as asriyate iti srih, i.e., upadhih,
tadvan. Hari is Sambharata. Narayana is saravasrayah. Prabhu is
sarvaniyanta. Deva is dyotate-iti i.e., Chinmatrah. These etymologies
must be grasped for understanding this verse.
1359. The 'mutable' in all creatures is the combination of the five
primal essences. The 'immutable' in them is Jiva, or Chit as invested
with ignorance. The eleven modifications that constitute. His essence are
the eleven senses of knowledge and action with the mind. Equipped with
these eleven. He drinketh the universe, i.e., enjoys it. The rays are
these senses themselves. Equipped with the senses. He enjoys the universe
with the senses.
1360. 'His mind is _in_ the Moon.' i.e., His mind is the Moon. The
expression 'waters in the Ganges,' implies a distinction that does not
exist between container and contained, for 'Ganges,' means the water so
named.
1361. The sandhi between sa and acramanam is arsha.
1362. Dharma has various meanings all of which, however, are closely
created with one another. As duty, or the assemblage of all acts which we
should do, it is both Righteousness and Religion.
1363. The Sacrificial grahas or patras (vessels) are called after the
names of the deities Indra, Vayu, Soma, etc. The sixteen Ritwijes are
Brahman, Hotri, Adhyaryu, Udgatri, etc.
1364. Verse 21 to 23 show the unity of the Divine Being. The variety
perceived is only apparent, not real.
1365. Verse 31 and 32 are not difficult; yet the Burdwan translator makes
nonsense of the same.
1366. This is elaborated in the Vishnu Purana, Part I, Sec. V. There are
three primary creations, viz., Mahat, the five primal essences in their
subtile forms and the senses. From the Six colours again six other
creations have sprung. To the Dark colour is due all immobile creatures;
to the Tawny all the intermediate order of creatures (viz., the lower
animals and birds, etc.); to the Blue are due human beings, to the Red
the Prajapatyas; to the Yellow the deities; and to the White are due the
Kumara, i.e., Sanatkumara and others.
1367. Emancipation is so difficult.
1368. The construction of the first line is this: subham darsanam
(auspicious scriptures) gatwa (prapya) Devah yam gatim (identical with)
darsanam (atmanubhavatmikam) aha, Gati is naturally dependent on Varna,
and Varna upon 'Time or acts.'
1369. There are ten senses of knowledge and action. To this must be added
Manas, Buddhi, Ahankara and Chitta, which are sometimes called the four
Karanas. In consequence of these fourteen, fourteen different kinds or
merit and demerit may be achieved by Jiva who is their possessor. These
fourteen kinds of merit and demerit also, are subdivided into hundreds of
thousands each. Jiva, in course of his wanderings through the universe,
ascends in the scale of Being, stays in particular rungs, and falls down
from them into lower rungs, accordingly, What the speaker wishes to
inculcate is that these fourteen should always be towards the attribute
of Sattwa or Goodness.
1370. This life, it should be noted, leadeth to Jiva's transformation as
an immobile object. A creature of Dark hue becomes addicted to wicked
acts and rots in hell His existence as an immobile object is hell itself.
1371. Prajavisargah is the period for which one Creation lasts, being
equal to what is called a Kalpa.
1372. The Dark and the Tawny hues of their corresponding states of
existence, viz., the immobile and the intermediate, are regarded as
states of endurance. Hence, when the misery that is their portion has
been fully endured, the recollection is suddenly irradiated into the
mind, of the righteousness that distinguished Jiva in ages far remote.
Anisa is helpless or cheerless.
1373. Cha at the end of the second line is equivalent to va. Unless cha
be taken as equivalent to va the verse would yield no meaning. After
Tawny comes Blue, i.e., after attainment of existence as an Intermediate
creature Jiva attains to humanity. This occurs when Sattwa does not
predominate. Hence anyatha should be supplied after upaiti.
1374. Vyatite is a finite verb in indicative mood, as pointed out by the
commentator. It comes from root i with suffix vi. After sate supply jate
sati. The Burdwan translator takes it as a participial adjective in the
locative singular, which is, of course, wrong. The version he gives of
this line is most ridiculous, containing as it does a self-contradictory
assertion. K. P. Singha gives the right meaning.
1375. When Jiva becomes a Deva, he has still the ten senses, the five
Pranas, and the four internal possessions of mind, understanding, Chitta,
and Ahankara, amounting in all to nineteen. These nineteen impel him to
thousands of acts. Hence, even when transformed into Deva, Jiva is _not_
freed from acts, but is in niraya or hell,--acts being, under all
circumstances, equivalent to hell.
1376. Vyuha implies the varied forms of one and the same thing Daivani in
Sattwa-pradhanani. The five senses, with the mind, the understanding form
a total of seven. The acts achieved through each of these may be
subdivided a hundredfold. As these seven possessions adhere to Jiva till
he becomes emancipated, he acts through these seven in a variety of ways,
Relying, therefore, upon these seven hundred kinds of acts (which are but
varied forms of one and the same thing, viz., Action), Jiva successively
becomes Red and Yellow and White. Arrived at White, he courses through
certain highly effulgent regions which are superior to the region of
Brahman himself, and which leave behind or beneath them the Eight Puris
(by which, perhaps, is meant the puri of Indra, that of Varuna, etc., or,
Kasi, Mathura, Maya, etc., or symbolical stages of progress, which are
fraught with great felicity). Those highly effulgent and adorable regions
are obtainable by Knowledge alone or the fruit of Yoga.
1377. This is an exceedingly abstruse verse. The Burdwan version, in
which unconnected bits of the commentary have been jumbled together, is
utter nonsense. K.P. Singha skips over nearly the whole verse. The Eight
puris referred to in the previous verse are here stated to be identical
with the Sixty well-known incidents of even Sukla or White existence.
This tale of Sixty is arrived at in this way: 1st, the state of
wakefulness; 2nd, the gross body made up of the five primal essences;
3rd, the five attributes of sound, scent, form, taste, and touch; these
come up to seven. Then come the ten senses of action and knowledge; the
five breaths; mind, understanding, consciousness, and chitta: these form
19. Then come Avidya, Kama, and Karma. With Soul or the Beholder, the sum
comes up to 30. The number becomes doubled when the state of Dream is
taken into consideration, for like Wakefulness existing with the 29,
Dream also exists with the 29. With those that are effulgent, i.e., with
Beings that are Sukla or White, these 60 are simply mano-viruddhani or
manomatrani eva. Unlike other Beings in lower spheres of existence, they
that are effulgent or Sukla do not regard the states of Wakefulness and
Dream as different but as the same. Hence, the para gati of such Beings
is a state of existence that transcends both Wakefulness and Dream, and
transcends Dreamless slumber also (for in Dreamless slumber the 30 exist
suspended, to be revived with the return of wakefulness), and is
identical with the fourth state called Turiya.
1378. What the speaker wishes to lay down here is that even he that is
Jivanmukta or has achieved his Emancipation though living like other, is
incapable of transcending the effects of his past acts. Every kind of
existence or life (save that which is identical with Brahma) is anistha
or inauspiciousness. That Yogin who is Jivan-mukta but who is not able to
cast off the felicities of Yoga-puissance, resides in one and the same
body for a full century of Kalpas, in a superior form of life, and after
the expiry, of that century of Kalpas, he passes through four other
regions named Mahar, Jana, Tapas, and Satya. Now, _this_ is the end of
such a Yogin, who, of course, belongs to the sixth colour which is White,
and who is freed from attachments and who is unsuccessful though
successful, i.e., who has achieved Yoga-success but who has not still
been able to achieve that success which consists in beholding Brahma or
Brahma-sakshatkara. By anisah in this verse is meant that Yogin who is
incapable of casting off the felicities brought about by Yoga-puissance.
K.P. Singha gives the substance of the verse not very accurately. The
Burdwan translator, in the version he gives, introduces three nominatives
in the three sentences into which he splits it, viz., Jiva, the Yogin who
is unable to cast off the felicities brought about by Yoga-puissance, and
the Yogin who has achieved Brahma-sakshatkara, without understanding that
all three refer to one and the same person.
1379. Anisah here means one who, after having attained to eminence by
Yoga, falls off from Yoga. Tatra means heaven or the superior regions
that are his in consequence of Yoga-eminence. For a century of Kalpas
such a person has to dwell in heaven, with the unexhausted remnant of his
senses, i.e., the senses of knowledge with mind and understanding, being
always predisposed towards the attribute of Sattwa. Upon the expiry of
that century of Kalpas, such a person, without ascending, descends to the
world of men, but then here eminence of station becomes his.
1380. Saptakritwah is seven times. Paraiti is 'courseth through.' Lokah
refers to the seven regions called respectively, Bhur, Bhuvar, Sivah,
Mahar, Jana, Tapas, and Satya (or Brahmaloka). What is intended to be
said here is this: If the Yogin, having attained to only the first stage
of Yoga, dies, he ascends to heaven. Thence failing down on Earth, he
becomes an Emperor and thus conquers the Earth or Bhu. In this way, as
the Yogin gradually ascends in the path of Yoga, he ascends higher and
higher. In this verse Sambarevikshepa has been used to signify Samadhi
and awakening from Samadhi, for in the first the universe is destroyed,
and in the second it is re-created. At the end, he reaches the region of
Satya or Brahma. Thence even he has to return if he has not been able to
achieve Brahma-sakshatkara.
1381. The seven that the Yogin desirous of Emancipation casts off are
either the seven regions already referred to viz., Bhu, Bhuva, Swah,
Maha, Jana, Tapa, and Satya, or the five senses of knowledge with mind
and understanding. Samharam is equivalent to Samhritya, having been
formed by the suffix namul. Upaplavoni are sources of grief or
misfortune. The first Devasya refers to Mahadeva. The Saivas call that
region Kailasa. The Vaishnavas call it Vaikuntha. The Hiranya-garbhas
call it Brahman's or Brahmaloka. Sesha is Ananta, a particular form of
Narayana. They who call it the region of Nara are, of course, the
Sankhyas, for these regard Emancipation as the goal of Jiva or every
creature. The Devasya vishnoh (in the third line) is Dyotamanasya
Brahmanah i.e., Chinmatrasya, or of the pure Chit when uninvested with
ignorance or Avidya. The Aupanishadas regard it as the region of
Para-Brahma. The commentator clearly points out what the seven regions
are. K.P. Singha, misunderstanding the verse, mentions only five; the
Burdwan translator six.
1382. This verse is not at all difficult; yet the Burdwan translator
makes utter nonsense of it. K.P. Singha gives the substance of the first
line, but skips over the second. Without giving a literal version of the
first line, I expand it, following the lead of the commentator.
1383. Sa here indicates the person conversant with Brahma. The
construction is Sa yavat saseshabhuk asti tavat prajah tathaiva te sukle
dyvyau cha tadangeshu (vartante). Etat in the second line is this
paridrisyamanam viyadadi. What the speaker wishes to inculcate in this
verse is that unto one conversant with Brahma, the whole universe up to
complete identity with Brahma is as contiguous as a plum in the palm of
the hand. When the Chitta is cleansed by Yoga as practised by Dhyana,
Dharana, and Samadhis, then the perceptible universe appears to him as
identical with his own senses. The two white sciences referred to are
Paravidya and Aparavidya, i.e., all knowledge including that of Brahma.
1384. Suddhena manasa,--with cleansed mind, i.e., with the aid of Sarvana
(hearing), Manana (attention), Dhyana (contemplation), and Abhyasa
(repeated meditation). Two stages are indicated in this verse. The first
is the attention of the suddham and paramam gatim or the stainless and
high end. This is equivalent to Brahma-sakshatkara. After this comes the
second stage, which is the avayam sthanam or the spot which knows no
deterioration, i.e., Emancipation. This is identical with the attainment
of Eternal Brahma which is dushprapyam or difficult of attainment.
1385. The commentator says that the object of this verse is to inculcate
the Impersonality of God. God is at the Root of all things, i.e., (as the
commentator supposes according to the teaching of the Vedanta
philosophy). He exists in His own unmodified nature, even as pure Chit.
Both Vidya (Knowledge) and Avidya (Ignorance or illusion) exist in Him.
In consequence of the latter he is Bhagavan, i.e., endued with the six
grand attributes of puissance, etc.
1386. In the form of all things,--causes and effects-which constitute
them.
1387. A Pyakta-parsant is explained by the commentator in this way.
Vritra was a firm devotee of Vishnu. He did not, therefore, deserve
defeat and fall. How, then, was he vanquished by Indra? Avyaktam is
equivalent to aspashtam.
1388. The word used in verse 4 is vinihatah and that in verse 5 is
nirjitah. There can be no doubt that both imply the same idea.
1389. Astha is efforts.
1390. Rathantara is another name for certain Samans, which are so called
because of men being able to cross the world with their aid as by a car.
(Ratha car, and tri to cross).
1391. 'Praising thee, for thy victory, etc.,' i.e.. the Rishis are
uttering hymns of praise for conferring victory on thee.
1392. Raudrah may mean also 'appertaining to Rudra, which is another name
of Mahadeva.'
1393. This account of the encounter between Vritra and Indra is
substantially different from what occurs in the Vana Parva. Then again
the part the Rishis are made to take in the slaughter of the Asura is
certainly censurable. The great Rishis, even for benefiting the three
worlds, would not certainly injure any creature. In the above account,
Vasishtha and Vrihaspati and the others are very much represented as
persons who have bet largely on Indra's success. In the account occurring
in the Vana Parva, Indra is represented as standing in awful dread of
Vritra and hurling his thunderbolt without even deliberate aim, and
refusing to believe that his foe was dead till assured by all the
deities. The present account seems to be a much older than that in the
Vana Parva.
1394. Amanusham is literally inhuman. The use of such words are due to
temporary forgetfulness in such connections. Like Homer, Vyasa also nods.
1395. Vadhya is the slaughter in her embodied form.
1396. Dwijapravarvadhya means the slaughter of a superior person of the
regenerate order. Indeed, Vritra was a lineal descendant of the great
sage Kasyapa, the common progenitor of the Devas and Asuras. Then, again,
Vritra was certainly a very superior person.
1397. The rules or ordinance referred to it is about the killer of a
Brahmana being liable to be overtaken by the sin of Brahmanicide.
1398. Anadhrishyam is, literally, unvanquishable.
1399. Uma or Parvati, the daughter of Himavat, the spouse of Siva.
1400. The self-created Brahman at first created, by flats of his holy
will, certain beings who were charged to procreate for filling the
universe with living creatures. These are the Prajapatis or lords of all
creatures. Amongst them was Daksha. Other accounts represent Daksha as
the grandson of Brahman.
1401. There are three vocatives in this verse, expressive, of course, of
great surprise. I omit them in the translation.
1402. A kind of substance like lac that oozes out of the stones of
certain mountains during the hot months. It is also called Silajit, is
taken internally by many men in the belief that it increases digestion
and strength.
1403. The Indian cuckoo, noted for his clear musical kuhus. This is the
favourite bird of Indian poets.
1404. i.e., Thou, however, art not so; therefore, it is a matter of
surprise that thou shouldst not yet know me. The sense is not at all
difficult, but K.P. Singha skips over it.
1405. Both the vernacular translators have erred in rendering this line.
What Mahadeva says to Uma is, how is it that you have thus been
stupefied? It is thou that stupefiest others! To see thee stupefied has
created surprise in me.
1406. Mahadeva is called Virupaksha in consequence of his three eyes, the
third eye making his features dreadful to behold. He is also called
Tryaksha for his possession of three eyes.
1407. Every worshipper of Mahadeva must fill his mouth with air and then,
shutting his lips, strike his cheeks, letting the air gently out at each
stroke, and helping it with air from the lungs for keeping the current
steady. By doing this a kind of noise is made like Bom, Bom, Babam, Bom.
Mahadeva is himself fond of this music and is represented as often making
???.
1408. Vrisha is explained by the commentator as vrishti-kartri; Vrishya
as Dharmavriddhikartri; Go-vrisha as Nandirupa; Katankata as
Nityagamanasila; Danda as Niyantri.
1409. Godhead is frequently likened to anahatasavda or sound not
perceptible by the ear, or sound in its nascent state.
1410. Huns are mystic sounds that stand as emblems for various things.
'Beyond three Huns means, perhaps, 'beyond the influence of wrath.'
1411. In Sacrifice the butter is poured with mantras into the mouth of a
selected Brahmana who represents the gods, and into also the sacred fire.
What is said here is that the great god is of the form of that Brahmana
and of the sacred fire.
1412. This alludes to the sports of Krishna in the groves of Vrinda with
the rustic children who were his companions.
1413. The sacred stream of the Ganges, issuing out of Vishnu's feet, is
held by Brahman in his Kamandalu or jar. Thence it issues out, and
coursing through the heavens fall down on the head of Siva, for Siva
alone is mighty enough to bear that fall. The matted locks of Siva bear
the mark of the fall. This six well-known acts here referred to are
Yajana, Yajana, Adhyayana, Adhyapana, Dana, and Pratigraha (i.e.,
performing sacrifices, assisting at the sacrifices of others, studying,
teaching, making gifts, and accepting gifts). The three acts in which
Siva is engaged are Yajana, Adhyayana, and Dana (i.e., the first, the
third, and the fifth in the above enumeration).
1414. The commentator explains that by Sankhya the speaker means 'the
propounder of the sceptical philosophy.' By Sankhya-mukhya which I
render, 'the foremost of Sankhyas' is meant 'follower of the theistic
philosophy of Patanjala.' By Sankhya-yoga is meant both Vedanta and Yoga.
1415. 'That hast a car and that hast no car' means, as the commentator
explains, 'capable of coursing, without obstruction, through Water, Fire,
Wind, and Space.'
1416. Isana is 'much desired' or 'much coveted by all persons.'
1417. i.e., thou createst and destroyest these repeatedly or settest them
in motion.
1418. These are syllables with all singers of the Samans utter for
lengthening short words in order to keep up the metre.
1419. i.e., He who is adored in these hymns is thyself and no other.
1420. These are the ten colours known to the Rishis.
1421. Lohitantargata-drishtih is explained by the commentator as Lohita
antargata cha drishtirasya. By 'red eyes' is, of course, meant eyes of
the colour of the lotus. By 'eyes turned inwards' is meant one whose gaze
is upon his soul, i.e., one who is engaged in Samadhi.
1422. Chalachalah is explained as exceedingly chalah or swift. Achalah is
nasti chalo yasmat; hence chaleshu (api) achalah is swift amongst the
swift, or swifter than the swiftest.
1423. The great god is a fish wandering in the waters, i.e., as Jiva
wanders in space; he is a fish in the net, i.e., as Jiva, invested with
Darkness or Illusion, is obliged to take birth.
1424. Meghakala is the time when clouds appear, i.e., the time of the
universal deluge. Samvartaka and Valahaka are the two clouds that appear
on the occasion of the universal destruction.
1425. Mili-Mili is explained by the commentator differently. According to
him, one connected with all things as cause is Mili. It is duplicated to
show that Siva is always so. I prefer taking the word as meaning 'cause
of causes.' 'The bearer of Danda, with, again, a bald head' is a
Paramahansa, i.e., one who has renounced the world and its ways.
1426. The four Sacrificial fires are Treta, Avasathya, Dakshina, and
Sahya.
1427. Silpika is one who is not well-skilled, or is ill-skilled, in the
arts. It implies a common artisan.
1428. Dhatri is adikartri or Vishnu. Vidhatri is the four-headed. Brahman
Sandhatri is he who joins all things into one; the second Vidhatri means
the designer of destinies.
1429. The identity of Maheswara with Narayana or Krishna is here
preached. In his incarnation of Krishna, Vishnu sported with the children
of the cowherds of Vrinda and sportively lowed as a cow. He also
protected the kine of Vrinda from floods, poison, etc. Govrisheswara is
Nandi, the attendant of Mahadeva.
1430. The word Go in Gomargah is used to signify the senses.
1431. Durvaranah is explained by the commentator as 'irresistible when
coming as Death.' Durvishah is 'destroyer of all kinds of poison in thy
form of Amrita.' Durdharshah is incapable of being frightened. Durvishah
is incapable of being measured.
1432. Vishagnipah is drinker of poison and fire. Siva is represented as
the acceptor of all things that are rejected by others. In this consists
his true divinity, for to the Deity nothing in the universe can be
unacceptable or worthy of being cast off. The ashes of the funeral pyre
are his, the poison produced by the churning of the ocean was his. He
saved the universe by swallowing the poison on that occasion.
1433. Tushitadyapah is the correct reading. Thou protectest him who is
the adya of the tushita, i.e., thou protectest Brahman himself.
1434. The commentator explains that what is meant by Mahadeva's staying
'alone' is that he is the knower, the known, and knowledge. 'On the other
side of the ocean' means 'on the other side of desire and attachment,
etc.' 'Overwhelming many thousands of persons' means overwhelming all
creatures,' i.e., transcending them by his energy and knowledge.
1435. Of course, Yogins are spoken of.
1436. The eclipses of both the Moon and the Sun are caused, according to
the Pauranic mythology, by Rahu devouring the Moon and the Sun at certain
well-known intervals. Rahu is an Asura whose head only is still alive.
Vide Adi Parva, On Churning of the Ocean.
1437. Garbhah means embryos or infants in the womb. The deities ere
referred to by this word, for they are embryos that have been born in
Mahadeva, Patitah has twattah understood after it. Anu means 'after'
i.e., 'after Brahman's creation.'
1438. These Beings are Rudras or portions of the great Rudra.
1439. Tasmaih paramgatah,--param is utkrishtam i.e., Renunciation and
other superior practices. Tasmai is 'for the sake of That,' i.e., for
Iswarah.
1440. Hence in this, the present Kalpa too, I am obliged to do the same,
for all Kalpas must be similar in respect of the events that transpire in
them.
1441. Matri-pakshe seems to be a misreading for bhartripakshe.
1442. By gunah which I have rendered 'virtues,' is, of course, intended
all that constitute the body, including mind and understanding, all, in
fact, that become the accompaniments of the Soul.
1443. Karma-buddhi is to be taken as one. It means the consciousness or
apprehension of functions. Each sense or organ instinctively knows what
its object is and apprehends that object immediately. This apprehension
of its own functions, which every sense possesses, is here designated as
Karma-buddhi. Mana-shashththani here simply means 'mind completing the
tale of six.' It has no reference to the five senses having the mind for
the sixth, for the senses have already, been named in the previous verses.
1444. Acts here means the acts of past lives, or the desire dwelling in
an incipient form, due to the acts of past lives. The commentator
explains that the cha in the second line means the five attributes
indicated in the first line.
1445. The word Buddhya in the first line is taken by the commentator as
an instrumental and not as a genitive. Hence he takes it that Kalpitani
is understood after it.
1446. i.e., occupies them one after another.
1447. Murti is a misreading for apurti or discontentedness. The Burdwan
translator retains murti in his Bengali version. It is not clear which
reading K.P. Singha adopts. The Bengali substitute he gives is murchccha
or stupefaction.
1448. i.e., there are no materials of which it is constituted. Hence
Sattwa or Buddhi has no asrayah or upadana.
1449. What the speaker inculcates in verses 41 and 42 is this: some are
of opinion that with the apparent destruction of the body, the attributes
that make up the body do not cease to exist. It is true that they cease
to become apprehensible by the senses; but then, though removed from the
ken of the senses, their existence may be affirmed by inference. The
argument is that, if destroyed, their reappearance would be impossible.
The reappearance, however, is certain. (For rebirth is a doctrine that is
believed to be a solemn truth requiring no argument to prove it). Hence,
the attributes, when apparently destroyed, do continue to exist. They are
regarded as then inhering in the linga or subtile body. The counter
opinion is that, when destroyed, they are destroyed for ever. The latter
opinion is condemned by the speaker.
1450. In the second line the word is Gadhamavidwansah, i.e., 'ignorant of
its bottom or depth.' K.P. Singha gives the meaning correctly, without
translating the verse literally, The Burdwan translator makes nonsense of
it. Both however, wrongly take agadha as the final word in yathagadha,
forgetting that agadham is a masculine adjective incapable of qualifying
nadim which is feminine. Ayam is Jiva. The last clause is to be taken as
buddhiyogam anuprachyuta ayam tatha.
1451. This is not a difficult verse, yet both the vernacular translators
have misunderstood it. What is said in the first line is this: yat
vahudosham karoti, yat (cha) purakritam, ekatah cha dushyati. Both the
finite verbs have jnanin (the man of knowledge) for their nominative
understood. Dushyati means nasyati or destroys. The meaning then is that
the man of Knowledge destroys his sinful acts of both this and past
lives. The commentator cites the well-known simile of the lotus leaf not
being drenched or soaked with water even when dipped in water. Now, this
is that unseen fruit of Knowledge. In the second line, the visible fruits
are indicated. The man of Knowledge refrains from censuring the wicked
acts of others and from perpetrating any wicked act himself. Yat cha
dushyati means yat parakritam anishtam dushyati or nindati, yat karoti
means yat swayam ragadi-doshat karoti; tadubhayam apriyam (sa) na karoti,
the reason being dwaitadarsana-bhavah. Such a man truly regards the
universe as identifiable with himself.
1452. i.e., in even thy direst distress thou dependest on thyself. To
cross the fearful river of life without a raft and with the aid of only
one's bare arms implies great self-dependence.
1453. That which did not exist and will not exist, exists not at the
present moment. Everything, therefore, which is of the nature of asat is
non-existent. Our sorrows are connected with the asat. Knowing this, I
have cast off all sorrows.
1454. I have understood that acts are for sorrow; that the fruits also of
acts are for sorrow in spite of the apparent character of some; and that
the fruits of acts are varied, sometimes other fruits appearing than
those expected. Hence, I do not indulge in sorrow, for I avoid acts and
do not grieve for not obtaining the fruits of acts or for the accession
of fruits other than those apparently agreeable.
1455. The sense is that we who avoid acts, are not dead; in fact, we live
quite as others do; and those others, how unequally circumstanced! The
Burdwan translator makes nonsense of the first line simple though it is.
1456. Ignorance lies at the root of sorrow. By casting off ignorance, we
have avoided sorrow. Hence, neither religion or religious acts such as
Sacrifices, etc., can do us any good or harm. As regards happiness and
misery again, these two cannot agitate us at all, since we know their
value, both being ephemeral in comparison with the period for which we
are to exist.
1457. Hence, no one should indulge in pride, saying, 'I am happy,' nor
yield to sorrow, saying, 'I am miserable.' Both happiness and misery are
transitory. The man of wisdom should never suffer himself to be agitated
by these transitory states of his mind.
1458. The first word is read either as bhavatmakam or bhavatmakam. The
first means samsararupam; the second, drisyatmakam.
1459. I am obliged to behold them because I am a living being having a
body, but then I behold them as an unconcerned witness.
1460. The scriptures contain both kinds of instruction. There are
declarations that are entirely in favour of Acts or observances. There
are again declarations in favour of Knowledge. What the speaker asks is
that the Rishi should discourse upon what the speaker should do, i.e.,
whether he should betake himself to the acquisition of Knowledge or to
the doing of acts.
1461. i.e., Each Asrama speaks of particular observances and courses of
conduct as beneficial. This, therefore, is a source of confusion to men
of plain understandings. Is there no distinction then among duties or
observances in respect of their beneficial character? This is the
question propounded. The commentator thinks by the word asramas is meant
the four principal faiths and _not_ the modes of life.
1462. I retain the word asrama in the English version as it is very
doubtful in what sense it has been used in the original. The commentator
explains that by four asramas are meant the four principal forms of creed
prevalent at one time in India. The first is that there is no such thing
as virtue or righteousness. This is ascribed to Sakya Simha or Buddha.
The second is that righteousness consists in only the worship of trees,
etc. The third is that only is righteousness which the Vedas have laid
down. The fourth is that transcending righteousness and its reverse there
is something for whose attainment one should strive. Yatha samkalpitah is
explained by the commentator as yo yena sreyastena bhavitastasya tadeva
sreyah.
1463. Gunoddesam is Gunakirtanam or the announcement of merits. What
Narada says here is this: the asramas are four. The merits of each have
been proclaimed by their respective founders. The principal merit each
claims is that it leads to knowledge of Self. Now, the announcement is
nanarupam; it is also prithak; and lastly, it is viprasthitam or
contradictory, for, as the commentator points out, that which a
particular asrama announces to be righteous is according to another
unrighteous. Both the vernacular translators give incorrect versions.
1464. Te refers to asramas. Abhipretam is atma-tattwarupam. Yanti is
equivalent to prapayanti.
1465. Mitranam is taken by the commentator to be equivalent to
sarva-bhuta-labhayapadanam, i.e., they who have given the pledge of
harmlessness to all creatures. By enemies is meant here the envious and
harmful.
1466. In previous Sections the nature of Truth has been discussed. A
formal truth may be as sinful as a lie, and a lie may be as meritorious
as a Truth. Hence, the ascertainment of Truth is not easy.
1467. Atiyoga and Ayoga are well-known words which have no chance of
being misunderstood in the way in which they have been misunderstood by
both the vernacular translators. Indeed. K.P. Singha blunders
ridiculously, while the Burdwan translator limits them to only the use of
food, supposing the commentator's concrete examples exhaust the meaning.
1468. i.e., where an intermingling takes place of the four orders of men,
viz., where Varna-sankara occurs.
1469. Mere companionship with the righteous leads to righteous acts;
while that with the sinful leads to acts of sinfulness.
1470. Anuvishayam is vishayam anu vartate, i.e., rasah or flavour. An
eater of vighasa is a good or pious man. What is said here is that such
men eat for only filling their stomachs and not because eating is source
of enjoyment or gratification. Atmavishayan is Buddherviseshatovandhakan,
i.e., rasa-viseshan.
1471. Agamayamanam is Agamam pramanajam jnanam atmana ichcchatam.
1472. Akasasthah is niralamvanah, i.e., men who have no foundations to
stand upon. The Bombay text reads dosham, the Bengal texts, doshan; the
sense remains unaltered. The Bombay reading is atmapujabhikama, while the
Bengal reading is the same word in the plural form. I accept the singular
form and take it as qualifying panditah.
1473. Some of the Bengal texts read khattam. The Bombay reading is
khatwam. The commentator explains that khatwam samarudhah Tibra
duhkha-grastah. Anusayi means purvakarmavasanavan. The sense seems to be
this: the desires born of one's past acts, i.e., acts of previous lives,
adhere to the mind. Nothing can wipe them off, save Nivritti and
Tattwajnanam or knowledge of truth. One should, therefore, practise the
religion of Nivritti and seek to acquire knowledge of Truth.
1474. Both the vernacular translators quietly skip over the word
pratyanantarah.
1475. i.e., where the people are virtuous and given to the performance of
their duties.
1476. Kamesah is possessor of all objects of desire or enjoyment. The
sense is this: where the king, casting off desire, wins prosperity for
himself; i.e., though possessed of wealth, is not attached to wealth. The
expression may also mean 'master of desire,' i.e., where the king casts
off desire and masters his desires without allowing the latter to master
him.
1477. Pratyupasthite is pritipatwena upasthite, i.e., hiyantanesati.
1478. I am not sure that I have understood aright the second line of this
verse. It may also mean, 'No one is able to enumerate all that is
beneficial for the Soul in consequence of the wideness of subject.
1479. Vrittam has uddisya understood after it. The Bombay text reads
pranihitatmanah; the Bengal reading is pranihitatmanah. If the Bengal
reading be accepted, it would mean 'whose soul is fixed or established on
Yoga.' Tapasa is explained by the commentator as swadharmena, in view of
the question of Galava which Narada answers. The sense, however, would
remain unaltered if it be taken as standing for Self-control or penances.
1480. Sampadam is explained by the commentator as upadesa-yogyata-sriyam.
1481. Some texts read sakyam; the reading sakyah also occurs. If the
former be accepted, it must be taken as referring to tadawayam as the
commentator explains. No alteration in sense occurs by adhering to the
one reading or the other.
1482. In the second line some of the Bengal texts read lobheshu. The
correct reading is lokeshu. Both the vernacular translators adhere to the
wrong reading.
1483. Mokshartha is moksha-prayojanah.
1484. The argument contained in these verses is this: as thou dost not
know what becomes of thy relatives when they die, thou canst not help
them then. It seems plain, therefore, that when thou shalt die thy
relatives will not be able to do thee any good. Hence, thou gainest
nothing by bestowing thy thoughts on thy relatives, forgetting thy own
great concern, viz., the acquisition of Emancipation. Similarly, when thy
relatives live and suffer irrespective of thy life or death, and thou too
must enjoy or endure irrespective of their existence or efforts, it is
meant that thou shouldst not be forgetful of thy own highest good by
busying thyself with the concerns of thy relatives.
1485. The sense is that one who takes only a handful of corn for the
support of life even when millions upon millions of carts loaded with
corn await his acceptance, is certainly to be regarded as freed.
Literally rendered, the second line is--'who beholds a shed of bamboo or
reeds in a palace,' meaning, of course, as put above, 'one who sees no
difference between the two.'
1486. Avritti is want of the means of sustaining life: thence, scarcity
or famine.
1487. The sense is that as the maintenance of wives and children is
painful, one should withdraw from the world and retire into solitude.
1488. The sense seems to be this: Is it a life of domesticity that thou
wouldst lead? There is no harm in thy doing this, provided thou behavest
in the way pointed out. Is it Emancipation that thou wouldst pursue (in
the usual way), i.e., by retiring into solitude and betaking thyself to
Sannyasa? Thou mayst then behave in the way pointed out, and, indeed,
that is the way of Sannyasa which leads to Emancipation.
1489. The planet Venus is supposed to be the sage Usanas or Sukra.
1490. The commentator explains the allusion by saying that formerly
Vishnu, induced by the deities, used his discus for striking off the head
of Usanas' mother. Hence the wrath of Usanas against the deities and his
desire to succour their foes, the Danavas.
1491. The construction of this verse is very difficult. The order of the
words, is--Indrotha jagatah prabhuh. Dhanada, etc., tasya kosasaya
prabhavishnuh.
1492. Persons crowned with Yoga-success are competent to enter the bodies
of others and deprive the latter of the power of will. Indeed, the belief
is that the latter then become mere automata incapable of acting in any
other way except as directed by the enlivening possessor.
1493. The etymology of Pinaka is panina anamayat. The initial and final
letter of pani (pi) and the middle letter of anamayat (na), with the
suffix ka make Pinaka.
1494. The last half of the last line may be taken as applying to Usanas.
1495. The vriddhim that Mahadeva saw could not be his own, for the
greatest cannot be greater. The commentator, therefore, is right in
holding that vriddhim refers to the greatness of Usanas within Mahadeva's
stomach.
1496. The sa refers to Usanas and not to Mahadeva, as the commentator
rightly points out.
1497. i.e., the religions of all the orders and all the modes of life.
1498. The scriptural injunctions are that one should sacrifice in honour
of the gods, pour libations on the sacred fire, make gifts etc, In these
exists Righteousness.
1499. The grammar of the third line is a little involved. Tasmin refers
to Dharme. Supply nisthavantah after tasmin. The sense, of course, is
that believing in the efficacy of righteousness, people of all modes of
life accomplish the duties of their respective modes.
1500. The sinful become intermediate animals. The virtuous attain to
heaven. They that are both virtuous and sinful attain to the status of
humanity. They that acquire Knowledge become Emancipated.
1501. Destiny here means the result of the acts of past lives.
1502. The reading I adopt is jatikritam karma etc. Hence, this Verse also
represents the arguments of the sceptic or the Charvakas. The four kinds
of acts are Nitya, Naimittika, Kamya, and Nishiddha. If, however, for
'jatikritam karma, etc.,' the reading yantyakritam karma be adopted, the
meaning would be--'In one's next life one does not meet with fruits that
are not the results of one's acts of past life. This must be so, for the
opposite opinion would imply the destruction of acts and their
consequences. Then again, such an opinion would conflict with the
received opinion of mankind, for men, when they obtain the fruits of any
act, always recollect the four kinds of acts of a past life for
explaining the accession of those fruits.
1503. Verses 12 to 14 represent the theory of the sceptic, and I have
rendered them as such. Only by reading verse 13 as 'yantyakritam karma,
etc.,' the commentator points out that it may be taken as an observation
of Parasara himself. As regards verse 15, it represents the ipse dixit of
the speaker. He does not think that the sceptic is at all entitled to a
reply. It is scarcely necessary to say that the Burdwan translator makes
a thorough mess of these verses. K.P. Singha gives the substance
correctly.
1504. The commentator shows that this is an answer to the sceptic's
averment about Nature being the cause of everything. Fire is hot-by
nature, therefore, it does not become hot at one time, cold at another,
and _lukewarm_ at another time. One becomes either wholly happy or wholly
unhappy or wholly happy and unhappy at the same time. Man's nature should
not be such. The difference of state is produced by difference of causes.
1505. A Brahmana is precluded from eating many things. Many things again
that he is competent to eat on all days of the year. In fact, there are
many rules for regulating the fare of a Brahmana. To this day, an
orthodox Brahmana abstains from many kinds of food. A Brahmana,
therefore, who is unscrupulous in respect of his food, is no Brahmana and
deserves to be pitied. Similarly, a man who cooks food for himself is an
object of pity. Raw food, such as fruits, etc., one may take without
offering a share thereof to guests and others. But cooked food can never
be taken without a share thereof being given to others. Yati cha
Brahmachari cha pakvannaswaminavubhau, hence he that takes cooked food
without giving a share to these is said to eat Brahmaswam or that which
belongs to a Brahmana.
1506. This is a very abstruse verse. The grammatical construction of the
first line is asritena manasa vrittihinasya seva sasyate. Asritena is
niralamvanena. By seva is meant homage paid to the Supreme in the form of
devotion and concentrated meditation. It implies, of course, a thorough
reliance on God. Vrittihina is one who has cast off the means of
livelihood, implying one who abstains from worldly objects. In the second
line, dwija is a vocative. Nirvritta is nishpanna, qualifying seva.
Atihastat is 'from one who has transcended the use of the hand, i.e., the
necessity of acts. Atihastanirvritta, means 'obtained-from a competent
preceptor.' In brief, what is stated here is that such seva should be
learnt from competent preceptors and not by discussion among persons in
the stage of spiritual progress.
1507. The object of this verse, the commentator points out, is to show
the desirability of practising that seva soon or without loss of time.
1508. In the discourse of Sanatkumara to Vritra, these six colours have
been mentioned, and the nature of the acts by which one attains to a
superior colour or falls down from a superior to an inferior one. Vide
Sec. 280, ante.
1509. A particular kind of Chandala is called kusalin.
1510. Pratyapannasya is viparita-drishteh. Natma is dehadih. Tatah is
papaddhetoh. Virochate, is viseshena atmatwena rochate.
1511. Pratyapattih is Vairagyam or Renunciation. As regards Prasthitasya
it may be taken either as implying one that is dead or one that has
betaken himself to Yoga. In the latter case, the verse would mean that
that man who betakes himself to Yoga without adopting Renunciation meets
with much sorrow.
1512. The object of this verse is to show that conscious sin can never be
destroyed by expiation. The only means by which sin can be destroyed is
by enduring its fruits.
1513. The Burdwan translator makes utter nonsense of this verse.
Guna-yuktam is explained by the commentator as equivalent to punyakarma.
Prakasam is equivalent to budhipurvakam prakasya or jnatwa. It is formed
by the suffix namul.
1514. Yathatatham is sthula-sukshma-taratamyena. The sense is that all
acts done knowingly produce fruits according to their nature. If gross,
the fruits produced are gross; if subtile, the fruits produced are
subtile.
1515. The speaker's opinion is that all acts are productive of fruits. If
good, the fruits are good. If bad, the fruits are bad. There is this
difference, however, between acts done knowingly and those done in
ignorance: the former produce commensurate fruits i.e., if gross, their
fruits are gross; if subtile, the fruits are subtile; but the latter
produce fruits that are not so, so that even if heinous, the fruits do
not involve a large but only a small measure of misery. There is no other
difference between the two kinds of acts.
1516. The object of this verse is to show that such acts form the
exception and they are kept out of my sight in this discourse on acts.
The Rishi Viswamitra caused the death of the hundred sons of Vasishtha,
and yet he had not to go to hell for it.
1517. The sense seems to be that when even such near relatives are cast
off if found to be wanting in affection, the fact cannot be gainsaid that
people never do good to others except when they hope to benefit
themselves by such acts.
1518. What is intended to be said is that the acceptance of a gift from a
superior person is equal in point of merit to a gift made by a poor
person. A wealthy man, by making a gift, earns greater merit than by
accepting a gift.
1519. i.e., by Dhyana and Dharana.
1520. This has reference to Usanas' attaining to the status of a planet
(Venus) in the firmament.
1521. Nadantah is one word. It means Hinsa-sunyah. Danti cchinatti iti
danta. Its reverse is Nadantah.
1522. Nirdishta refers to Seva.
1523. i.e., they take the hues of the society they keep. Hence, it is
very desirable for them to live with the good.
1524. This son of Dhatri is the god of the clouds.
1525. The Burdwan translator gives a most ridiculous version of the
expression Dhigdandasasanah. Unable to catch the sense, which however is
certainly very plain, he actually interprets the words to mean 'living
under the sway of king Dhigdanda.' K.P. Singha gives the correct meaning.
1526. In this verse also, the Burdwan translator takes Dhigdanda as the
name of a king. He gives an equally ridiculous version of the second
line. Abhyagachchan is explained by the commentator as having vishayan
understood after it. The sense is that they began to enjoy all objects of
the senses to an excess. Both Devan and Brahman are accusatives governed
by Avamanya. K.P. Singha translates both the lines correctly.
1527. This verse is taken as a metaphorical statement. The three Asuras
are, of course, Kama, Krodha, and Lobha. Gaganagah (staying in the
firmament) is interpreted as 'existing in Maya'. Sapurah as 'with their
gross, subtile, and potential forms;' 'felled on the earth is explained
as 'merged into the pure chit.' The whole is taken to imply a spiritual
destruction of all the evil passions and a restoration of man to his
original state of purity.
1528. This chief of the Asura passions was Mahamoha or great
Heedlessness. The word Devas here is taken to mean the senses. Of course,
if verse 16 be not taken metaphorically, then may Devas be taken in its
ordinary sense of the deities.
1529. The genius of the two languages being different, it is very
difficult to render the phraseology of the first line. Literally
rendered, the line would read 'they remain or stay on those acts, and
establish them.' Besides being unidiomatic, the sentence would be
unmeaning. 'To stay or remain on any act' is to adhere to it. 'To
establish it' is to regard it as a precedent and cause it to be regarded
by others as a precedent.
1530. Samsiddhadhigamam is explained by the commentator thus: Samsiddhah
is nityasiddah, i.e., atman; tadadhigamam is atmajnanam.
1531. The very gods are subject to prosperity and adversity, and their
effects of loves and hates. There is no mode of life in which these may
not be found.
1532. After sukham supply bhavati or some such verb. Tyajatam stands by
itself and refers to kamya karma, meaning they that abstain from such
acts as are not nitya but as are only kamya or optional.
1533. The sense is that those who betake themselves to penances as the
consequence of despair, are many. Those men, however, are very rare who
adopt penances, being at once impressed that the happiness of domesticity
is unreal and ends in misery.
1534. i.e., their penances of past lives.
1535. I am not sure that I have correctly understood the second line of
this verse. Akrita-karmanam is explained by the commentator as
anut-pannatattwajnanam and upabhogavarityagah is Renunciation or
Vairagyam phalani has tapasah understood before it. But why phalani
instead of phalam?
1536. The second line of this verse concludes the argument. The tasmat
has reference to all the statements before, and _not_ to only the first
line of 26. The statement in the second line is the same as the second
line of verse 13 above.
1537. I expand the second line a little for making it intelligible.
1538. By 'stainless penances' is meant nishkamam tapah or penances
undertaken without desire of fruit.
1539. Tyaktwa has nishkalmasham tapah understood after it. The order of
the words is Phalarthi apriyani etc., vishyatmakam tat phalam prapnoti.
The distinction between nishkamam and sakamam tapah is this; through the
former one attains to happiness. Even the earthly wealth he earns becomes
fraught with happiness; through the latter, however, one meets with
diverse kinds of sorrow resulting from the earthly possessions he
succeeds in obtaining.
1540. The grammar of the first line is this: Dharme tapasi dane cha (sati
avihitakarme) vidhitsa, etc. If vidhitsa be taken with 'dharma, etc.,'
the verse would be unmeaning.
1541. The first line is difficult to construe. Tatah means 'inconsequence
of the pain that attends the gratification of the senses.' Sarvasya
refers to vivekinah; jyayase phalartham is 'for the sake of the highest
fruit,' which, of course, is Emancipation. Gunah is 'same', 'dama, etc.'
1542. The commentator points out that the object of this verse is to show
that everything one owns or does is not the result of the past acts.
Spouses, food, drink, etc., one obtains as the result of past acts or
praravdha karma. In respect of these, purushakara or Exertion is weak.
Hence, to put forth Exertion for their acquisition would not be wise. As
regards the acquisition of righteousness, however, there Exertion is
efficacious. Hence, one should, with Exertion, seek to conform to one's
own duties as laid down in the scriptures. Without such a distinction
between destiny (praravdha) and Exertion (purushakara), the injunctions
and interdictions of the Scriptures would be unmeaning. The Burdwan
translator, citing portions of the commentary without at all
understanding them, makes utter nonsense of the verse. K.P. Singha gives
the meaning correctly.
1543. Sacrifices and all other acts undertaken from a sense of vanity,
are destructible as regards their consequences, for heaven is terminable.
Penances, however, that are undertaken without desire of fruit are not
so, for these lead to Emancipation. Tesham refers to those mentioned in
the first line of verse 37. It should not be taken to mean men in
general, as the Burdwan translator wrongly does.
1544. Kam is Brahmanam. The commentator explains that Brahmana (the
Creator) is equivalent to Brahmana; and that Vishnu is equivalent to
Kshatriya. What is said, therefore, in this verse (according to him) is
that a Sudra, by practising the common duties of all the four orders,
succeeds in his next life in becoming a Brahmana. Thus say Brahmanas
learned in the scriptures; but the opinion of Parasara is that such a
Sudra, in his next life, takes birth as a Kshatriya.
1545. I am not sure that I have understood these two verses correctly.
Verse 33 is evidently a cruce.
1546. Yathakarman means 'from one stage to another.' Karmapatham is
yogam. The stages here referred to are vichara, vitarka, Ananda, and
Asmita. What is stated in this verse is that one ho casts off all
attachments, and who devotes himself to Yoga, succeeds in attaining to
the felicity of Emancipation.
1547. The Burdwan translator wrongly renders the second line of this
verse. All the texts read this line in the same way.
1548. Snigdhais implies affectionate seniors such as mothers, etc.;
karmani is explained by the Commentator as abhyanga-karmani, i.e., the
rubbing of oil, etc., Such acts, when children are ill, are often done
unto them by mothers. This is forbidden, for they are menial offices
which seniors should never be permitted to perform.
1549. Vinasamabhikankhatam is explained in the alternative by the
commentator in a very fanciful way. Kriyavatam is explained as 'observant
of the duties of Tirthavasins.'
1550. The commentator is for explaining the second line exoterically.
1551. Dehat is Deham prapya. Yena is yena pumsa. Upapaditam has reference
to panchatwam in the previous verse. The sense of the verse is this: he
who meets with a sudden death in a tirtha or sacred place, does not
become emancipated but obtains another body in his next life similar to
the one he loses. Adhyanam gatakah is that though set or placed on the
path of Emancipation, yet he becomes a traveller: his state is due to the
inglorious manner of his dissolution.
1552. The object of this verse is to show that the man dying in a sacred
place becomes reborn as a Rudra or a Pisacha and quickly attains to
Emancipation in consequence of his contiguity to Siva. Mokshabhuteshu is
Moksha-yogyeshu. The neuter form of taddeham is arsha.
1553. Gunanancha in the second line of verse 14 refers to the objects of
the senses, which, as explained in previous Sections, have no independent
existence, for they exist only as they exist in desire. The compound of
the primal essences and the other things mentioned assumes different
shapes through the force of the desires of previous lives.
1554. Acts are all perishable in respect of their consequences.
1555. It is difficult to give foreigners an idea of what is called
Apamrityu. All deaths that are caused by such accidents as involve
ignominy are called Apamrityu. Death from snake-bite, from a fall, by
drowning, at the horns of an animal, etc., are instances of Apamrityu.
1556. Both yasya and sa refer to the foe called Ignorance.' Rajaputra is
a vocative. Paraiti is nasyati.
1557. Vanchate is preceded by kamena understood.
1558. It has been explained in previous sections that sreyas or nisreyas
means good or excellent as applied to moral merit.
1559. By buddhiman is meant the man who is freed from attachment.
Similarly, by durbuddhih is meant the man who is the slave of attachments.
1560. Karanapekshi is thus explained by the commentator:
karanaphaladanatmika kriya tannirvittyapekshi. The sense is that sin can
never be destroyed except by endurance of its fruits.
1561. The sense is that after the manner of the fabulous gem, Jiva
attracts to itself, through Yoga, the status of Brahma.
1562. The Burdwan translator, without understanding the commentary, makes
utter nonsense of this verse. K.P. Singha is not far wrong, but he does
not bring out the principal point which is sought to be inculcated here.
Sesame seeds are repeatedly mixed with fragrant The more they are so
mixed the more fragrant do they become. After the same manner, men
acquire the quality of Sattwa by associating with persons of cleansed
souls. The measure of Sattwa is dependent on the measure of the
association.
1563. The track is that of Knowledge. Vide verse 3 above.
1564. Having used the words vistaran (Diverse) and samkshepah (Few), in
the second line of this triplet, the speaker explains their meaning in
the third. By 'Diverse' is meant all those fruits that consist of
unstable enjoyments; hence, the diverse acts laid down in the Vedas and
other scriptures. By 'Few' is meant Renunciation, or abstention from
acts. What is said, therefore, in this verse is this: they that betake
themselves to acts, which for their fruits all sorts of enjoyment, meet
with misery; while they that abstain from acts or practise Renunciation
meet with happiness. Both the vernacular versions are incorrect.
1565. It is difficult to understand what is meant by this verse. By
progress in Yoga, the Soul can certainly cast off the mind and other
attributes by which it is invested. The simile is unintelligible. The
stalk of the lotus has its roots in mire. Does the first line mean,
therefore, that the stalk speedily springs upwards and leaves the mire at
its roots?
1566. The commentator explains that the intention of this verse is to
explain that the universe which is created by the mind is destroyed
afterwards by the mind itself.
1567. The sense is that one who has cast off objects of enjoyment and
become emancipated, does not obtain rebirth.
1568. I follow the commentator in his exposition of this verse. The
practice of fishermen (in India) is to sink their boats when they leave
them for their homes, and to raise them again when they require them the
next day. They do not leave their boats afloat for fear of the injury the
waves may do to them by tossing them too much.
1569. By Prakriti here is meant the harmony of Sattwa, Rajas, and Tamas.
As long as these three qualities are in harmony with one another, i.e.,
as long as there is no preponderance in any of them over the other two,
so long there cannot be creation or the operations of the buddhi or
understanding.
1570. In this verse the word Prakriti is used in an entirely different
sense. It means here Ignorance.
1571. Sariragriha-sanjnasya is 'of one who regards his body to be an
accompaniment of the Soul instead of regarding it to be the Soul.' 'Who
regards purity as its sacred water', i.e., who, without resorting to the
sacred waters whither others go for cleansing themselves, thinks that
purity, both internal and external, is capable of cleansing him.
1572. Vide note to verse 21 above.
1573. The object of the verse is to show that one should not, for the
sake of friends and kinsmen and spouses and children, abstain from
pursuing one's true end. The practice of charity again is the true diet
which supports a man.
1574. Astapadapada is a weight of gold. The word, as used in this verse,
means a quantity of gold. Whether the reading be mudreva or sutrena, the
sense remains unchanged. What is said here is that the mother, etc., are
like lines traced with gold by the side of real gold; i.e., the mother,
etc., are of no value or use in the acquisition of prosperity. K.P.
Singha misses the meaning. The Burdwan translator, however, makes a most
ridiculous exhibition of himself. Without understanding the commentary at
all, in fact, not having been able to read the words of the commentary
aright, he has produced a ridiculous jargon that is utterly
unintelligible. Daksha is a vocative, meaning 'possessed of cleverness.'
The words he daksha yatha, etc., of the commentator are read by the
Burdwan Pundit as: deha-kshaya, etc.'
1575. Apariharavan is incapable of being resisted. Samagatih as wind.
Asmasara-vihitam is 'made by means of iron or the saw.' Asmasara stands
here for krakacha or karapatra.
1576. The commentator explains that by tapah is meant the practice or
observance of one's own duties. Damah is restraining the senses. Satyam
is truthfulness of speech, and atmaguptih is subjugation of the mind. The
knots are attachments and desires, etc.
1577. i.e., the assailant, finding his victim forgiving, himself burns
with repentance.
1578. Vishayena yami is the correct reading; i.e., then here is palatal,
and vishayena is in the instrumental case. The Bengal reading is vicious,
for it reads Vishaye nayami.
1579. The Moon is endued with nectar, and, therefore, might have been
such a man's equal; but the Moon waxes and wanes; therefore, the Moon
cannot approach to an equality with such a man who is the same under all
changes. Similarly, the wind, though unstained by the dust it bears is
not the equal of such a man; for the wind is changeful, having slow,
middling and quick motion. The Burdwan translator makes utter nonsense of
the reference to the Moon and the wind. K.P. Singha gives the sense
correctly.
1580. The commentator explains that the object of this verse is to show
the merits of that man whose ignorance has disappeared.
1581. i.e., when Brahmanas incur obloquy they are said to become impure;
they are again regarded as possessing the status of humanity only because
they die.
1582. The examples of. Viswamitra and others may be cited in this
instance.
1583. Dharana is holding the soul in self-reflection, preventing it the
while from wandering. Samadhi is complete abstraction.
1584. Akhandam is Sarvakalam; uposhya is tyaktwa. K.P. Singha wrongly
translates this verse. He takes mansam for masam; but no difference of
reading occurs between the Bengal and Bombay texts.
1585. The ten properties included in Sattwa or Goodness are gladness,
cheerfulness, enthusiasm, fame, righteousness, contentment, faith,
sincerity, liberality, and lordship. The nine properties included in
Rajas or Passion are belief in the deities, (ostentatious) charity,
enjoyment and endurance of happiness and sorrow, disunion, exhibition of
manliness, lust and wrath, intoxication, pride, malice, and disposition
to revile. The eight qualities included in Tamas or Darkness are
unconsciousness, stupefaction, excess of stupefaction, muddiness of the
understanding; blindness (of results), sleep, heedlessness, and
procrastination. The seven incidents of Buddhi or the Understanding are
Mahat, consciousness, and the five subtile essences. The six incidents of
Mind are Mind and the five senses. The five incidents appertaining to
Space are space, water, wind, light, and earth. According to a different
school of philosophy, Buddhi, or the Under-standing is said to have four
incidents appertaining to it, viz., doubt, ascertainment, pride, and
memory. Tames (darkness) also is otherwise regarded to have only three
incidents, viz., inability of comprehension, partial comprehension, and
totally erroneous comprehension. Rajas (Passion) is (according to this
school) regarding as having only the two incidents of inclination (to
act) and sorrow. Sattwa has but one incident viz., Enlightenment.
1586. 'Durga' is an inaccessible region such as a forest or wilderness
which cannot be passed through except with great pain and danger.
1587. The correct reading seems to be sthira-vratati-samkulam.
1588. Udadhi is, literally, a water-jar. In this country most people,
while swimming, use water jars as buoys. The mouth of jar being dipped
into the water the air confined within it serve to support heavy weights.
I have heard that the most rapid currents are crossed by milkmaids in
this way, all the while bearing milk pails on their heads.
1589. In the second line of 72, dustaram janma means janma-yuktam
dustaram.
1590. The sense seems to be that by practising the Sankhya doctrine men
cease to have any regard for even their gross bodies. They succeed in
realising their existence as independent of all earthly or heavenly
objects. What is meant by the Sun bearing them in his rays and conveying
to them all things from every part of the universe is that these men
acquire great puissance. This is not the puissance of Yoga but of
knowledge. Everything being regarded as unsubstantial and transitory, the
position of Indra himself, or of Brahman, is looked upon as desirable and
unworthy of acquisition. Sincere conviction of this kind and the course
of conduct that is confirmable to it is literally puissance of the
highest kind, for all the purposes of puissance are capable of being
served by it.
1591. This is taken as meaning that the Sankhyas are conveyed to the
firmament of the heart. Perhaps, what is intended by it is that they
become withdrawn from external objects and even the impressions of all
external things.
1592. Perhaps, this means the pleasures of heaven.
1593. i.e., they who have identified themselves with Brahma.
1594. Yudhisthira's question seems to be this. Is there or is there not
consciousness in the emancipate state? Different scriptures answer this
question differently. If it be said that there is consciousness in that
state, then why discard heaven and its pleasures, or the religion of
Pravritti or acts which lead to those pleasures? Where is the necessity
then of Sannyasa or the religion of Nivritti or abstention from all acts?
On the supposition of there being consciousness in the emancipate state,
the Religion of Pravritti should be taken as superior. If, on the other
hand, the existence of consciousness be denied, that would be an error.
Dnkshataram is ayuktaram.
1595. Although I make use of the word 'perceive' yet remembering that the
mind is included among the senses and regarded as the sixth sense, the
functions of recollection, representation, etc., are also implied by the
word pasyati. The Burdwan translator gives a ridiculously erroneous
version of this verse.
1596. The commentator explains that the simile of the froth is introduced
in consequence of its disappearance with the disappearance of water. K.
P. Singha is incorrect in taking the instance of froth as illustrative of
the quickness of the destruction.
1597. Sarvatra does not mean 'through every part of the sleeper's body'
as. K. P. Singha takes it, but sarvavishaye as the commentator correctly
explains it.
1598. Iha is sapne Anisah is nasti isah or pravartaah yasya.
1599. For the Soul, in dreams, sees and hears and touches and smells
etc., precisely as it does while awake.
1600. The sense seems to be that a person who becomes emancipate in this
life becomes so in Samadhi. When the state of Samadhi is over, his mind
and senses return; and returning they do the bidding of the Supreme,
i.e., bring about both happiness and misery, which, of course, are the
consequences of the acts of past lives though that happiness and misery
are not felt. In the next verse is said that these men very soon leave
their bodies and become freed from rebirth.
1601. There are two kinds of Emancipation: one is attainable here, in
this body, it is Jivan-mukti; the other is Videha-kaivalya or that which
becomes one's when one is bodiless. In 98, Jivan-mukti has been spoken
of. In this verse, the observations apply to Videha-kaivalya.
1602. Vadanti is stuvanti. Such men hymn its praises by regarding it as
Supreme Deity possessed of attributes. Those attributes, of course, are
the result of illusion, for in its real nature there can be no attributes
in Brahma.
1603. Brahma is knowledge without duality i.e., knowledge without the
consciousness of knower and known. The knowledge or cognition of an
object, when object is annihilated, assumes the form of that knowledge
which is called Brahma.
1604. The commentator explains that the object of this verse is to show
that among mobile creatures those endued with knowledge are superior, and
among all kinds of knowledge, the knowledge occurring in the Sankhya
system is the highest.
1605. i.e., if in consequence of any defect of practice or Sadhana, the
Sankhyas fail to attain to Emancipation, they at least become translated
into gods.
1606. i.e., it is everything.
1607. That Narayana who does all this is the embodiment of the Sankhya
system.
1608. The commentator explains the compound Adhyatmagatinischayam
differently.
1609. Both the vernacular translator render this verse wrongly.
1610. Vasyante is explained by the commentator as implying Brahmanah ante
and not 'at the end of that night'. The line occurs in Mann (Chap 1. 74)
where ante refers to Brahmana's day and night. Vasishtha here refers to
Mohapralaya and not any intermediate Pralaya.
1611. In the creation of Mahan or Prajapati or Virat, and of
Consciousness, the element of Tamas or ignorance predominates.
1612. This is a very abstruse verse. I am not sure that I have understood
it correctly, What is said here seems to be this from Akshara arose
Hiranyagarbha: from Hiranyagarbha arose Virat. This, that or the other is
worshipped by ordinary men, while persons possessed of real insight do
not invest any of them with attributes worthy of worship. The speaker
says that the ascription of attributes, called Ignorance, and the
non-ascription for destruction of that ascriptions called Knowledge,
(with respect to Virat or Hiranyagarbha or Akshara) then arose. It might
be asked that when there were no men as yet to worship or to condemn such
worship, how could the two arise? The answer is that the two, in their
subtile forms, came into existence and were after-wards availed of by men
when men come into being.
1613. From Akshara or the Indestructible is Hiranyagarbha. From
Hiranyagarbha is Mahan or Virat and Consciousness. From the last are the
subtile elements.
1614. The meanings of such verses depend upon the grammatical
significations of certain words that are used. They can scarcely be
rendered accurately into any other language not derived from Sanskrit.
What is said here is that it is Prakriti which must be said to be the
Adhishthatri of the universe. Vishnu is not so. Vishnu, Brahma, Akshara,
or the Indestructible, however, is said to cover or _pervade_ the
universe (vyapnoti). Vishnu is Vyapka but not Adhishthatri.
1615. In the previous section it has been said that through Tamas he
takes birth among the intermediate orders, through Rajas among human
beings, and through Sattwa among gods. The root kshi in Gunakshayat means
aisarvya or puissance.
1616. The soul weaves a cocoon with attributes (or, acts which result
from attributes), and though free deprives himself of freedom.
1617. Made of Chit and Not-Chit combined.
1618. The sense seems to be that the obligation to explain a treatise in
the midst of a conclave always stimulates the best faculties, and if it
is a conclave of the learned the friction of intellects is sure to bring
out the correct sense.
1619. For enables them to conquer Ignorance.
1620. When Pranayama is performed with the aid of mantras or yapa, it is
said to be saguna or sagarbha or endued with substance. Concentration of
mind, however, is made without the aid of such yapa.
1621. The two and twenty sanchodans of Preranas are the two and twenty
modes of transmitting the Prana breath from the toe of the foot to the
crown of the head. That which transcends Prakriti is the Supreme Soul.
1622. The reading I adopt is na-kathyate.
1623. Atmanah is Iswarat parah.
1624. Parisankhyadarsanam is explained by the commentator thus:
Parisankhyanam, is parivarianam, i.e., the gradual pravilapam of errors;
Lena darsanam or sakshatkaram.
1625. The commentator explains that nistattwah means nirgatam tattwam
aparoksham yasmat.
1626. Param Aparam, and Avyayam are theirs in consequence of
Ajksharabhavatwa. Aparam means satyakamatwa, satyasamkalpatwa, etc.'
i.e., puissance. Param is the indescribable felicity of Samadhi. The
Srutis declare that knower of Brahma becomes Brahma.
1627. Hence, as the commentator explains, by knowing what is called the
Unmanifest one is capable of attaining to omniscience.
1628. What is stated here is this, the Unmanifest or Prakriti, by
modification, produces Mahat and the other principles. But the agency of
Purusha also is necessary for such production, for Prakriti can do
nothing without Purusha, and Purusha also can do nothing without
Prakriti. The principles of Mahat and the rest, therefore, may be said to
have their origin as much in Purusha as in Prakriti. Beside, the two
being naturally dependent on each other, if Prakriti be called Kshara,
Purusha also may be so called.
1629. i.e., Jiva or Purusha.
1630. High, such as gods, middling, such as human beings and low, such as
animals.
1631. Budha is Bodha or pure Knowledge. Abudha is the reverse of Budha.
The Supreme Soul is Knowledge, while Jiva is Ignorance.
1632. In consequence of Jiva's union with or attachment to Prakriti. Jiva
takes this object for a vessel; that for a mountain, and that other for a
third. When knowledge comes, Jiva succeeds in understanding that all his
impressions are erroneous and that the external world is Only a
modification of Self. In consequence of Jiva's capacity to comprehend
this, he is called Budhyamana or Comprehender.
1633. Drisya and Adrisya, are the Seen and the Unseen, that is the gross
and the subtile, or effects and causes. Swabhavena anugatam is inhering
(unto all of them,) in its own nature, that is, Brahma pervades all
things and unites with them without itself being changed as regards its
own nature. Vudyate has manishibhih understood it.
1634. Tattwa is explained by the commentator as anaropitaruom, i.e.,
invested with any form in consequence of Ignorance; Not-Tattwa is
nityaparoksham i.e., always within the ken of the understanding.
1635. That indication is 'I am Brahma.' Such conviction or knowledge even
which characterises those that are awakened or Buddha, is cast off by the
twenty-sixth.
1636. These examples are often used to explain the difference between the
Jiva-soul and the Supreme Soul. The Udumvara is the fruit of the Ficus
glomerate. When ripe and broken, the hollow centre is seen to contain
many full-grown gnats. The gnat lives in the fruit but is not the fruit,
just as the fish though living in the water is not the water that is its
home. Jiva, after the same way, though living in the Supreme Soul, is not
the Supreme Soul.
1637. Parah is Anyah or Chidatman. Paradharma means 'partaking' of the
nature of Kshetra in which he resides. Sameyta is 'kshetrena iva ekebhya.'
1638. This is a simile very often used for illustrating the danger of
pursuing objects of the senses. Collectors of honey used to rove over
mountains, guided by the sight of flying bees. These men frequently met
with death from falls from precipices.
1639. The Burdwan translator renders this verse incorrectly.
1640. This has been repeatedly laid down in the Hindu scriptures. Gifts
produce no merit unless made to deserving persons. If made to the
undeserving, instead of ceasing to produce any merit, they become
positively sinful. The considerations of time and place also are to be
attended to. By failing to attend to them, sin is incurred where merit is
expected. Truth becomes as sinful as a lie, under particular
circumstances; and a falsehood becomes as meritorious as truth under
circumstances. The Hindu scriptures make circumstance the test of acts.
1641. These, including Mind, form the tale of sixteen called Vikriti or
modifications of Prakriti.
1642. These are the subtile principles or Tanmatras and not the gross
elements.
1643. Mahat is sometimes called Buddhi hence the creation of
Consciousness from Mahat must be creation relating to Buddha.
1644. Arjjava mean 'relating to straight paths or courses,' so called
from the straight course of these winds or breaths. By reference to these
breaths is intended the other limbs of the physical system besides those
already indicated.
1645. Rishi here means Mahan or Great. Consciousness is said to have an
excellent essence, and is also a Bhuta because of its capacity to produce
the Great Bhutas, five in number.
1646. These, the commentator explains, are Mind, Buddhi or Understanding
Consciousness, and Chitwa, considered as Vyashti instead of as Samashthi.
These are the sires of the primeval sires, i.e., from these sprung the
Mahabhutas or Great creatures (viz., the five primal elements).
1647. Devah's is explained by the commentator as meaning the Senses and
the four inner faculties. Devaih he thinks, refers to the Bhutas or Great
elements. Literally rendered, the verse would read as 'the Devas are the
Children of the Pitris; with the Devas, all the worlds of Mobile Being
have been covered.' It is not safe to reject the learned commentator.
1648. These two verses refer to the power of the attributes of sound
etc., over Jiva. Loves and hates, and all kinds of relationship of Jiva
are due to the action of the attributes named.
1649. The duration here given has reference to the day and the night of
the Mahabhutas.
1650. Prakritisthah means 'in his own Prakriti or nature.' The sense of
the line is that Purusha, even when residing in the case that Prakriti
provides him with, does not partake of the nature of Prakriti but
continues to be undefiled by her.
1651. I expand this verse for bringing out the meaning. A verbal
rendering will become unintelligible.
1652. This is a difficult verse, I am not sure that I have understood it
correctly. The sense to be that Prakriti, which is really unintelligent
and incapable of enjoyment or endurance, becomes intelligent and capable
of enjoyment or endurance in consequence of being united with Purusha who
is intelligent. Thus when pleasurable or painful sensation are felt, it
is the body that seems to feel it only in consequence of the Soul that
presides over it.
1653. The first line of 7 is the same in sense as the second line of 8.
In the Bombay text, only the second line of 8 occurs, while the first
line of 7 has been justly omitted. In fact, Tattwa and the Prakriti are
the same thing.
1654. This refers to the opinion of the atheistic Sankhyas.
1655. By the word Rudra is meant Prana and the other breaths. The
commentator explains that the etymology is utkramana kale dehinam
rodayanti iti Rudrah Pranah. By regulating the vital breaths and the
senses, Yogins attain to Yoga puissance and succeed in roving wherever
they please in their linga-sarira or subtile bodies.
1656. The eight limbs of Yoga are Pranayama, Pratyahara, Dhyana, Dharana,
Tarka, Samadhi, with the two additional ones of Yama and Niyama.
1657. In the first line of 9 the word Pranayama is used to mean
regulation of the vital breaths. In the second line, the same word
implies the ayamah or nigraha of the senses with the mind. By Dharana is
meant the fixing of the mind, one after another, on the sixteen things
named in treatises on Yoga. By ekagrata of the mind is meant that
concentration in which there is no longer any consciousness of difference
between, Dhyatri, Dhyeya, and Dhyana.
1658. It is difficult for those who do not practise Pranayama to
understand this fully. The fact is, Saguna Pranayama, when the breath is
inhaled, the inhalation is measured by the time taken up in mentally
reciting a well-known mantra. So when inhaled breath is suspended, the
suspension is measured by the time taken in mentally reciting a
particular mantra. When therefore, the suspended breath should be
exhaled, it should be done by similarly measuring the time of exhaling.
For beginners, this Saguna Pranayama is recommended. Of course only
exhalation has been spoken of but it applies equally to inhalation and
suspension. These three processes, in Yoga language, are Puraka,
Kumbhaka, and Rechaka.
1659. Ekantasilin means a Sannyasin, Atmarama is one who takes pleasure
in one's soul instead of in spouses and children.
1660. The pole-star.
1661. Chakre literally means 'I made'. The commentator explains it as
equivalent to swayam avirbhut.
1662. Vipriya evidently means 'what is not agreeable.' There was
evidently a dispute between Yajnavalkya and his maternal uncle
Vaisampayana, the celebrated disciple of Vyasa. This dispute is
particularly referred to in the next verse. Vaisampayana had been a
recognised teacher of the Vedas and had collected a large number of
disciples around him. When, therefore, the nephew Yajnavalkya, having
obtaining the Vedas from Surya, began to teach them, he was naturally
looked upon with a jealousy, which culminated (as referred to in the next
verse) into an open dispute about the Dakshina to be appropriated in the
Sacrifice of Janaka. The Burdwan translator incorrectly renders the word
vipriya which he takes to mean as 'very agreeable.' In the Vishnu Purana
it is mentioned that a dispute took place between Yajnavalkya and Paila.
The tatter's preceptor, Vyasa, came, and taking his side, asked
Yajnavalkya to return him the Vedas which he had obtained from him.
Yajnavalkya vomited forth the Vedas. These were instantly devoured by two
other Rishis in the form of Tittiri birds. These afterwards promulgated
the Taittiriya Upanishads.
1663. This shows that I was then regarded as the equal of Vaisampayana
himself in the matter of Vedic knowledge. Sumanta and Paila and Jaimini,
with Vaisampayana, were the Rishis that assisted the great Vyasa in the
task of arranging the Vedas.
1664. This is called the fourth science, the three others being the three
Vedas, Axis culture, and the science of morality and chastisement.
1665. Prakriti is regarded as something in which Sattwa, Rajas, and Tamas
reside in exactly equal proportion. All the principles of Mahat, etc.
which flow from Prakriti, are characterised by these three attributes in
diverse measure.
1666. By Mitra is meant here the deity giving light and heat. By Varuna
is meant the waters that compose the universe.
1667. Kah, the commentator explained, is anandah or felicity.
1668. The comparison lies in the folly of the two persons indicated. One
churning ass's milk for butter is only a fool. Similarly, one failing to
understand the nature of Prakriti and Purusha from the Vedas is only a
fool.
1669. give a literal rendering of this verse for showing how difficult it
is to understand the meaning. The commentator correctly explains the
sense which is as follows: anyah or the other is the Soul as
distinguished from its reflection upon Prakriti, that is the Soul in its
real character as independent of Prakriti. What is said here is that when
the Soul, in its real character beholds, or acts as a witness of
everything (i.e., as exists in the states of wakefulness and dream),
becomes conscious of both itself (the Twenty-fifth) and Prakriti (the
Twenty-fourth) when, however, it ceases to behold or act as such witness
(i.e., in the state of dreamless slumber of Yoga-samadhi), it succeeds in
beholding the Supreme Soul or the Twenty-sixth. In simple language what
is said here is that the Soul becomes conscious of both itself and
Prakriti in the state of wakefulness and dream. In Samadhi alone, it
beholds the Supreme Soul.
1670. What is said here is that the Twenty-sixth or the Supreme Soul
always beholds the Twenty-fifth or the Jiva-soul. The latter, however,
filled with vanity, regards that there is nothing higher than it. It can
easily, in Yoga-samadhi, behold the Twenty-sixth. Though thus competent
to behold the Supreme Soul, it fails ordinarily to behold it. The
commentator sees in this verse a reputation of the doctrine of the
Charvakas and the Saugatas who deny that there is a Twenty-sixth Tattwa
or even a Twenty-fifth which they identify with the Twenty-fourth.
1671. Tatsthanat is explained by the commentator as Varasya
avaradhisrhanat, i.e., in consequence of vara overlying the avara. The
instance of the string and the snake is cited. At first the string is
erroneously taken for the snake. When the error is dispelled, the string
appears as the string. Thus the Supreme and the Jiva-soul come to be
taken as one when true knowledge comes.
1672. The ordinary doctrine is that the Jiva-soul is indestructible, for
it is both unborn and deathless, its so called births and deaths being
only changes of the forms which Prakriti undergoes in course of her
association with it, an association that continues as long as the
Jiva-soul does not succeed in effecting its emancipation. In this verse
the ordinary doctrine is abandoned. What is said here is that the
Jiva-soul is _not_ deathless, for when it becomes identified with the
Supreme Soul, that alteration may be taken as its death.
1673. This is a very difficult verse. Pasya and apasya are drashtri and
drisya, i.e., knower and known (or Soul and Prakriti) Kshemaya and Tattwo
are drik and drisya, i.e., knowledge and known. One that sees no
difference between these that is, one that regards all things as one and
the same, is both Kevala and not-Kevala, etc, meaning that such a person,
though still appearing as a Jiva (to others) is in reality identifiable
with the Supreme Soul.
1674. This may mean that as men speak, and as speech is Brahma, all men
must be regarded as utterers of Brahma. If, again, Brahma be taken to
mean the Vedas in special, it may imply that all men utter the Vedas or
are competent to study the Vedas. Such an exceedingly liberal sentiment
from the mouth of Yajnavalkya is compatible only with the religion of
Emancipation which he taught.
1675. The doctrine is that unless acts are destroyed, there can be no
Emancipation.
1676. Literally, 'these are not obstacles by external nature,' and are
therefore irremovable by personal exertion of the ordinary kind.
1677. Sanchodayishyanti implies questioned. Here it means questioning the
king internally or by Yoga power.
1678. Utsmayan is explained by the Commentators as 'priding himself upon
his own invincibleness.' Ayaya bhavam implies her determination to make
the king dumb. Visesayan is abhibhavan.
1679. Sammantum is explained by the Commentator as equivalent to samyak
jnatum.
1680. It is difficult to say in what sense the word vaiseshikam is used
here. There is a particular system of philosophy called Vaiseshika or
Kanada; the system believed to have been originally promulgated by a
Rishi of the name of Kanada. That system has close resemblance to the
atomic theory of European philosophers. It has many points of striking
resemblance with Kapila's system or Sankhya. Then, again, some of the
original principles, as enunciated in the Sankhya system, are called by
the name of Visesha.
1681. The mention of Vidhi indicated, as the commentator explains,
Karmakanda. The value of Karma in the path of Emancipation is to purify
the Soul.
1682. K. P. Singha wrongly translates this verse.
1683. There is equal reason in taking up etc., implies that the bearing
of the sceptre is only a mode of life like that of holders of the
triple-stick. Both the king and the Sannyasin are free to acquire
knowledge and both, therefore, may attain to Emancipation notwithstanding
their respective emblems. In the emblems themselves there is no efficacy
or disqualification.
1684. The object of this verse is to show that all persons, led by
interest, become attached to particular things. The littleness or
greatness of those things cannot aid or bar people's way to Emancipation.
'I may be a king, says Janaka, and thou mayst be a mendicant. Neither thy
mendicancy nor my royalty can aid or obstruct our Emancipation. Both of
us, by Knowledge, can achieve what we wish, notwithstanding our outward
surroundings.
1685. Hence, by changing my royal life for that of a bearer of the
triple-stick I can gain nothing.
1686. Yukte in the first line means in the Yogin. The Bombay reading
Tridandanke is a mistake for Tridandakam. The Bombay text reads na
muktasyasti gopana, meaning that 'there is no relief for one that has
fallen down after having arisen in Yoga.' The Bengal text reads
vimuktasya. I adopt the Bengal reading.
1687. What the king says is that he, the king, had made no assignation
with the lady is consequence of which she could be justified in entering
his body. The word Sannikarsha here means sanketa. Both the vernacular
translators render this word wrongly.
1688. These faults and merits are set forth in the verses that follow.
1689. Saukshmyam, is literally minuteness. It means ambiguity here. I
have rendered verse 81 very closely to give the reader an idea of the
extreme terseness of these verses. For bringing out the meaning of the
verse, the following illustration may serve. A sentence is composed
containing some words each of which is employed in diverse senses, as the
well-known verse of Parasara which has been interpreted to sanction the
remarriage of Hindu widows. Here, the object indicated by the words used
are varied. Definite knowledge of the meaning of each word is arrived at
by means of distinctions, i.e., by distinguishing each meaning from every
other. In such cases, the understanding before arriving at the definite
meaning, rests in succession upon diverse points, now upon one, now upon
another. Indeed, the true meaning is to be arrived at in such cases by a
process of elimination. When such processes become necessary and or
seizing the sense of any sentence, the fault is said to be the fault of
minuteness or ambiguity.
1690. To take the same example; first take the well-known words of
Parasara as really sanctioning the remarriage of widows. Several words in
the verse would point to this meaning, several others would not. Weighing
probabilities and reasons, let the meaning be tentatively adopted that
second husbands are sanctioned by the Rishi for the Hindu widow. This is
Sankhya.
1691. Having tentatively adopted the meaning the second husbands are
sanctioned by the verse referred to, the conclusion should be either its
acceptance or rejection. By seeing the incompatibility of the tentative
meaning with other settled conclusions in respect of other texts or other
writers, the tentative meaning is capable of being rejected, and the
final conclusion arrived at, to the effect, that the second husband is to
be taken only according to the Niyoga-vidhi and not by marriage.
1692. By prayojanam is meant the conduct one pursues for gratifying one's
wish to acquire or avoid any object. Wish, in respect of either
acquisition or avoidance, if ungratified, becomes a source of pain. The
section or conduct that one adopts for removing that pain is called
Prayojanam. In the Gautama-sutras it is said that yamarthamadhikritya
pravartate, tat prayojanam. The two definitions are identical.
1693. By occurrence of these five characteristics together is meant that
when these are properly attended to by a speaker or writer, only then can
his sentence be said to be complete and intelligible. In Nyaya
philosophy, the five requisites are Pratijna, Hetu, Udaharana, Upanaya,
and Nigamana. In the Mimansa philosophy, the five requisites have been
named differently. Vishaya, Samsaya, Purvapaksha, Uttara, and Nirnaya.
1694. These characteristics, the commentator points out, though numbering
sixteen, include the four and twenty mentioned by Bhojadeva in his
Rhetoric called Saraswati-kanthabharana.
1695. Parartham means, as the commentator explains, of excellent sense.
It does not mean Paraprayojanam as wrongly rendered by the Burdwan
translator. The latter's version of the text is thoroughly unmeaning.
1696. What Sulabha says here is this: the great primal elements are the
same whether they make up this body or that other body; and then it is
the same Chit that pervades every combination of the great elements. The
object of this observation is to show that Janaka should not have asked
these questions about Sulabha, he and she being essentially the same
person. To regard the two as different would indicate obscuration of
vision.
1697. What is meant by this is that when creatures are said to possess
more of sattwa and less of sattwa, sattwa seems to be a principle that is
existent in the constitutions of creatures.
1698. By the word Kala is meant the 16 principles beginning with Prana.
What is intended to be said is that as long as the principle of Desire
exists, rebirth becomes possible. The universe, therefore, rests on the
principle of Desire or Vasana. The senses, etc. all arise from this
principle of Vasana.
1699. By Vidhi is meant that righteousness and its reverse which
constitute the seed of Desire. By Sukra is meant that which helps that
seed to grow or put forth its rudiments. By Vala is meant the exertion
that one makes for gratifying one's desire.
1700. The fact then of continual change of particles in the body was
well-known to the Hindu sages. This discovery is not new of modern
physiology. Elsewhere it has been shown that Harvey's great discovery
about the circulation of the blood was not unknown to the Rishis.
1701. The instance mentioned for illustrating the change of corporal
particles is certainly a very happy one. The flame of a burning lamp,
though perfectly steady (as in a breezeless spot), is really the result
of the successive combustion of particles of oil and the successive
extinguishment of such combustion Both this and the previous verse have
been rendered inaccurately by K.P. Singha.
1702. Hence the questions of Janaka, asking as to who the lady was or
whose, were futile.
1703. The seven ways are as follows: Righteousness and Wealth and
Pleasure independently and distinct from one another count three, then
the first and second, the first and third, and second and third, count
three and lastly, all three existing together. In all acts, one or other
of these seven may be found. The first and second exist in all acts whose
result is the righteous acquisition of wealth; the first and third exist
in the procreation of children in lawful wedlock; the second and third in
ordinary acts of worldly men. Of acts in which all three combine, the
rearing of children may be noticed, for it is at once a duty, a source of
wealth, and a pleasure. K.P. Singha omits all reference to these seven
ways, while the Burdwan translator, misunderstanding the gloss, makes
utter nonsense of it.
1704. The king may order some men to do some things. These men, after
obeying those orders, return to him to report the fact of what they have
accomplished. The king is obliged to grant them interviews for listening
to them.
1705. The commentator explains that the three others are Vriddhi, Kshaya,
and Sthana, all of which arise from policy. Some of the seven limbs are
inanimate, such as the treasury. But it is said that the treasury
supports the ministers, and the ministers support the treasury.
1706. Hence, when every kingdom has a king, and kings too are many, no
one should indulge in pride at the thought of his being a king.
1707. The object of this verse is to show that as Janaka rules his
kingdom without being attached to it, he cannot lay claim to the merit
that belongs to kings.
1708. Upaya or means implies here the attitude of sitting (as in Yoga).
Upanishad or method implies sravana and manana i.e., listening and
thinking. Upasanga or practices imply the several limbs of Dhyana, etc.
Nischaya or conclusion has reference to Brahma.
1709. I expand this verse fully.
1710. The na in the second line is connected with Vyayachcchate.
1711. The object of this verse is to show that the words uttered by
Sulabha were unanswerable. To attain to Emancipation one must practise a
life of Renunciation instead of continuing in the domestic mode.
1712. These foes are, of course, the passions.
1713. Literally, the world is only a held of action, implying that
creatures, coming here, have to act: these actions lead to rewards and
punishments, both here and hereafter. The way to Emancipation is, as has
been often shown before, by exhausting the consequences of acts by
enjoyment or sufferance and by abstaining, from further acts by adopting
the religion of Nivritti.
1714. Kulapatam is explained by the commentator as Mahanadipuram. In
Naram etc, venumivodahritam (as in the Bombay text) or venumivoddhhatam
(as in the Bengal text) is rather unintelligible unless it be taken in
the sense in which I have taken it. K. P. Singha mistranslates Kulapatam,
and the Burdwan translator misunderstands both Kulaparam and
venumivoddhatam.
1715. i.e., to uphold it by doing the duties of a Brahmans.
1716. Prachalita-dharma etc, implies those that have fallen away from
righteousness. The Burdwan translator misunderstands the verse.
Karanabhih is kriabhih.
1717. The Commentator explains that this verse is for assuring
Yudhishthira that kings are competent to obtain felicity in the next
world. Anupagatam is explained by the Commentator as not attainable in
even thousands of births.
1718. Rudhirapah is blood-sucking worms. Uparatam is dead.
1719. The ten boundaries or commandments, as mentioned by the
Commentator, are the five positive ones, viz., Purity, Contentment,
Penances, Study of the Vedas, Meditation on God, and the five negative
ones, viz., abstention from cruelty, from untruth, from theft, from
non-observance of vows, and from acquisition of wealth.
1720. Chirasya is grammatically connected with na vudhyase, meaning 'that
thou art always blind etc.' The Burdwan translator misunderstands it
completely and takes it as equivalent to achirena. K. P. Singha skips
over it.
1721. The Burdwan translator gives a ridiculous version of the verse.
1722. Kevalam nidhim is literally, 'ones only treasure'. It may imply
either Samadhi or Brahma. Acts, whether good or bad, all arise from
error. Abstention from acts is the true way to Emancipation.
1723. The passions are spoken of as wolves.
1724. The sight of golden trees is a premonitory sign of Death.
1725. Literally rendered, the verse would run thus: Before the cooking is
complete of the Yavaka of a rich man, in fact, while it is still
uncooked, thou mayst meet with death. Do thou, therefore, hasten. By
Yavaka is meant a particular kind of food made of ghee and flour or
barley.
1726. In verse 53 it is said that the Soul is the witness in the other
world of all acts and omission in this life. In verse 54, what is said is
that the existence of the Soul when the body is not, is possible, for
Yogins, in Yoga, live in their Soul, unconscious the while of their
bodies. The entrance of the acting-Chaitanya into that Chaitanya which
survives as the witness means the death of the body.
1727. The Burdwan translator gives an erroneous version of this verse.
1728. I think the sense is that only righteousness can bring a man to the
path that leads to happiness and not mere instructions howsoever repeated.
1729. The Commentator explains that Pramadagah is equivalent to
Pramadagrihavasin and refers to Antakah. Chamum is Indriyasenam Grahitam
is body. Yathagrahitam is dehamanatikramya. In this verse pura may mean
either in the near future or soon, or pura may mean before, i.e., before
the Destroyer makes thy senses so, etc.'
1730. The road in which thyself shalt be in front and thyself in the rear
is the road of Self-knowledge. The Burdwan translator does not understand
how the first line comes to mean Knowledge of Self! Accordingly, though
he uses the word amajnana (following the Commentator), yet he erroneously
repeats some of the words used in the line.
1731. The last word of the second line is muchyate and not yujyate. If
yujyate be adhered to, meaning would be 'freed the consequences of
ignorance and error, he would succeed in attaining to Brahma.'
1732. This is a very abstruse verse. I have rendered it, following the
lead of the Commentator, Srutam, he explains it 'the knowledge, born of
vedic declarations like Tattwamasi etc. Sarvamasnute is equivalent to
samastam Brahmandam vyapnoti, meaning such knowledge leads to sarvatmyam,
i.e., omniscience Tadetat etc., i.e., that omniscience is the darsanam,
of parampurushartha or Moksha. Kritajna upadishtam artham is Samhitam.
1733. The sense is that in course of our repeated rebirths we have got
these relations repeatedly and will get them as repeatedly. But we are,
in reality, quite unconnected with them. Their union with us like the
union of pieces of wood floating in a river, now joined together
temporarily, now separated.
1734. Mokshadaisikam is explained by the commentator as
Mokshandeshataram. K. P. Singha wrongly renders this word. This section
is called pavakadhyayanam, meaning chitta-sodhakadhyayanam, that is, the
lesson which, when read and mastered, is to lead to the cleansing of the
heart.
1735. Time, as a personified agent, is throwing all creatures at unequal
distances. Some are thrown near and some to a great distance. These
distances are regulated by the nature of the acts done by the creatures
thrown. Some are cast among animals, some among men. Throwing or hurling
them thus, Time drags them again, the binding-cords being always in his
hands.
1736. Both the vernacular translators have misunderstood the first line
of this verse although there is no difficulty in it. Apastamva says
drishto dharma-vyatikrama; Sahasancha purvesham. What Bhishma says here
is that one should not speak of those instances of Vyatikramah and
Sahasam.
1737. Although the Vedas came to Suka of their own accord, yet he was in
deference to the universal custom, obliged to formally acquire them from
a preceptor.
1738. Vyasa was the priest or Ritwija of the house of Mithila and as such
the kings of Mithila were his Yajyas or Yajamanas. The duty of a Yajamana
is to reverence every member of the priest's family. The sire, therefore,
cautions the son that he should not, while living with the king of
Mithila, assert his superiority over him in any respect.
1739. It is certain that one must abandon all acts before one can attain
to Emancipation. But then acts should not be cast off all at once. It is
according to this order that they should be abandoned, i.e., in the order
of the several modes.
1740. The karanas are the inner faculties.
1741. i.e., when Emancipation and omniscience have been attained in the
very first mode of life, no further need exists for conforming to the
three other modes of life.
1742. i.e., behold the Supreme Soul by his own Soul.
1743. Instead of papakam some texts read pavakam, meaning of the nature
of fire.
1744. After manasa, saha is understood. It does not mean that the senses
are to be restrained by the mind, but the words imply that the mind and
the senses are to be restrained. K. P. Singha renders the line correctly.
The Burdwan translator, as usual, is careless.
1745. K. P. Singha skips over this verse.
1746. i.e., he turned his soul's gaze on his soul and withdrew himself
from every worldly object.
1747. He no longer walked like ordinary men. Without trailing along the
solid support of the Earth, he proceeded through the sky.
1748. Popularly, Bhimaraja, the Lanius Malabaricus.
1749. It is believed that a person, by performing austere penances,
scorches the three worlds. It is in consequence of this effect of
penances that the superior deities were always compelled by the Asuras
and Danavas to grant them whatever boons they solicited.
1750. The sense is that if the Vedas are not constantly studied, they are
likely to be forgotten.
1751. Upaplava is Rahu or the ascending node. In many parts of Upper
India, during the hot months in particular, large quantities of dust are
raised by whirl winds in the afternoon or at evening called Andhi the
clouds of dust cover the moon for hours together.
1752. The lowest order of men, living by slaying animals.
1753. The verse in the Bengal texts is a triplet. In the Bombay edition,
the third line is excluded from verse 36. There is no inconvenience in
this, only, it should be cons-trued as referring to the wind called
Samana or Pravaha.
1754. Some texts read Jaytamvarah. If this be accepted, it should be an
adjective of Parivaha, meaning the foremost of all in the strength or
energy.
1755. The sacred river Ganga has it is said, three courses or streams.
One flows on the surface of the Earth; the second flows through the
nether regions, and the third flows through heaven.
1756. The first line runs into the second.
1757. Penances should be protected from wrath. By penances one attains to
great power. The ascetic's puissance frequently equals that of Brahman
himself. If, however, the ascetic indulges in wrath and curses one from
wrath, his puissance becomes diminished. For this reason, forgiveness is
said to be the highest virtue a Brahmana can practise. A Brahmana's might
lay in forgiveness. Knowledge also should be protected from honour and
dishonour, i.e. one should never _receive_ honour for his knowledge, that
is, do anything for the object of achieving honour. Similarly, one should
never do anything which may have the effect of dishonouring one's
knowledge. These are some of the highest duties preached in scriptures.
1758. The saying Satyadapi hitam vadet is frequently misunderstood. The
scriptures do not say that truth should be sacrificed in view of what is
beneficial, for such view will militate with the saying that there is
nothing higher than truth. The saying has reference to those exceptional
instances where truth becomes a source of positive harm. The story of the
Rishi who spoke the truth respecting the place where certain travellers
lay concealed, when questioned by certain robbers who were for killing
the travellers, is an instance to the point. The goldsmith's son who died
with a falsehood on his lips for allowing his lawful prince to escape
from the hands of his pursuers did a meritorious act of loyalty. Then,
again, the germ of the utilitarian theory may be detected in the second
line of this verse.
1759. To conquer the unconquerable means to attain to Brahma.
1760. In the Srutis, Paravara is an equivalent for the Supreme Soul. The
correct reading is nasyati at the end of the first line, and not pasyati
as in some of the Bengal texts. Adhering to pasyati (which gives no
meaning), the Burdwan translator gives a ridiculous and unmeaning version
of this verse, K. P. Singha, of course, adopts the correct reading.
1761. This verse is not at all difficult. The sense is that the man who
transcends all attachments never comes to grief if brought into union
with other creatures. The Burdwan translator gives a thoroughly unmeaning
version of this couplet.
1762. The object of this verse is to show that men of knowledge do not
perform sacrifices, in which, as a matter of course, a large number of
creatures is slain. Men wedded to the religion of Pravriti perform
sacrifices, Coming into the world in consequence of past acts, they seek
happiness (by repairing to heaven) along the way of sacrifices and
religious rites. A large number of creatures is slain, for besides the
victims ostensibly offered, an infinite number of smaller and minuter
creatures are killed in the sacrificial fires and in course of the other
preparations that are made in sacrifices.
1763. Sorrow increases by indulgence.
1764. This is a very doubtful verse. The commentator is silent. I follow
the meaning as it lies on the surface. The object of the verse seems to
be this: there are men that are employed in reflecting upon the nature of
things: these should know that such occupation is useless, for truly the
nature of things is beyond the grasp of the mind. The greatest
philosopher is ignorant of all the virtues of a blade of grass, the
purpose for which it exists, the changes that it undergoes every instant
of time and from day to day. Those men, however, who have such
unprofitable occupation for walking along the highest path (the path,
that is, which leads to Brahma) free themselves from grief.
1765. I am not sure that I have understood this verse correctly.
1766. What is intended to be said is that the gratification of the senses
leaves nothing behind. The pleasure lasts as long as the contact
continues of the objects with the senses. The Burdwan translator, not
suspecting that the word used is adhana, gives a ridiculous version.
1767. What is said here is this: a man has spouses and children, or
wealth, etc.: there was no sorrow when these were not: with his union
with these his sorrow commences. Hence, when these things disappear, an
intelligent man should not indulge in any sorrow. Bonds or attachments
are always productive of grief. When bonds are severed or destroyed,
there ought to be no grief.
1768. i.e., whose pleasures do not depend upon external objects such as
spouses and children.
1769. Vidhitsabhih is pipasabhih. It comes from dhe meaning drinking.
1770. Vyasa lived in northern India and was evidently unacquainted with
the tides that appear in the Bengal rivers.
1771. The object of this verse is to show the utility and necessity of
acts. Without acting no one, however clever, can earn any fruit. Both the
vernacular translators give ridiculous versions of this plain aphorism.
1772. Asi is used in the sense of akansha.
1773. Naprapyanadhigachchati is na aprayam etc.
1774. I do not quite understand in what the fault lies that is referred
to here. Perhaps the sense is this. In Hindu philosophy, the vital seed
is said to be generated by the sight of a desirable woman. When sexual
congress takes place with one whose sight has not originated the vital
seed but with another it fails to be productive. Whoever indulges in such
intercourse is to blame.
1775. Parasarirani has prapnuvanti understood after it. Chinnavijam means
whose seed has broken, that is the creature whose gross body has met with
destruction. The gross body is called the Vijam or seed of (heaven and
hell). The sense of the verse is that every one, after death, attains to
a new body. A creature can never exist without the bonds of body being
attached to him. Of course, the case is otherwise with persons who
succeed in achieving their Emancipation by the destruction of all acts.
The Burdwan translator, following the commentator faithfully, renders
this verse correctly. K. P. Singha skips over it entirely.
1776. This is a not a difficult verse. Then, again, the commentator
explains it carefully. K. P. Singha gives a ridiculous version. The
Burdwan translator is correct. Nirddagdham and vinasyantam imply the
dying or dead. Jivar paradeham chalachalam ahitam bhavati means another
body, as much subject to destruction, is kept ready.
1777. I expand this verse a little for bringing out its meaning. What is
said here is that some come out of the womb alive; some die there before
being quickened with life, the reason being that their acts of past lives
bring for them other bodies even at that stage.
1778. This verse is certainly a 'crux.' The commentator, I think,
displays considerable ingenuity in explaining it. The order of the words
is Gatayushah tasya sahajatasya pancha saptamim navamim dasam
prapnuvanti; tatah na bhavanti; sa na. The ten stages of a person's life
are (1) residence within the womb, (2) birth, (3) infancy, up to 5 years,
(4) childhood, up to 12 years, (5) Pauganda up to 16 years, (6) youth, up
to 48 years, (7) old age, (8) decrepitude, (9) suspension of breath, (10)
destruction of body.
1779. Niyuktah means employed. I take it to imply employed in the task of
conquering Nature. It may also mean, set to their usual tasks by the
influence of past acts. Nature here means, of course the grand laws to
which human existence is subject, viz., the law of birth, of death, of
disease and decrepitude etc.
1780. Uparyupari implies gradual superiority. If one becomes wealthy, one
desires to be a councillor; if a councillor, one wishes to be prime
minister; and so on. The sense of the verse is that man's desire to rise
is insatiable.
1781. The reading I prefer is asathah and not sathah. If the latter
reading be kept, it would mean of both descriptions are seen to pay court
to the wicked.
1782. Avavandhah is low attachments, implying those that appertain to the
body. In fact, the acquisition of the body itself is such an attachment.
What is said here is that Jiva who has become enlightened becomes freed
from the obligation of rebirth or contact with body once more.
1783. The mass of effulgence constituting the Sun is nothing else than
Brahma. Brahma is pure effulgence. Savitri-mandala-madhyavartir-Narayanah
does not mean a deity with a physical form in the midst of the solar
effulgence but incorporeal and universal Brahma. That effulgence is
adored in the Gayatri.
1784. The commentator takes Shomah to mean Shomagath Jivah. He does not
explain the rest of the verse. The grammatical construction presents no
difficulty. If, Shomah be taken in the sense in which the Commentator
explains it, the meaning would be this. He who enters the solar
effulgence has not to undergo any change, unlike Shomah and the deities
who have to undergo changes, for they fall down upon the exhaustion of
their merit and re-ascend when they once more acquire merit. Both the
vernacular translators have made a mess of the verse. The fact is, there
are two paths, archiradi-margah and dhumadi-margah. They who go by the
former, reach Brahma and have never to return. While they who go by the
latter way, enjoy felicity for some time and then come back.
1785. Here, the words Sun and Moon are indicative of the two different
paths mentioned in the note immediately before.
1786. What Suka says here is that he would attain to universal Brahma and
thus identify himself with all things.
1787. Jahasa hasam is an instance in Sanskrit of the cognate government
of neuter verbs.
1788. The Rishis knew that the height of the atmosphere is not
interminable.
1789. In this Section, Bhishma recites to Yudhishthira the fact of Suka's
departure from this world, and Vyasa's grief at that occurrence. He
speaks of the fact as one that had been related to him bygone times by
both Narada and Vyasa himself. It is evident from this that the Suka who
recited the Srimad Bhagavat to Parikshit, the grandson of Arjuna, could
not possibly be the Suka who was Vyasa's son.
1790. What Bhishma says here is that without faith this subject is
incapable of being understood.
1791. This is a triplet. The last word of the third line, viz.,
Swayambhuvah refers to Krishnah, but it has no special meaning. It is an
adjective used more for the sake of measure than for anything else.
1792. The golden cars referred to here are the fleshly bodies of the two
deities. The body is called the car because like the car, it is propelled
by some force other than the Soul which owns it for a time, the Soul
being inactive. It is regarded as golden because every one becomes
attached to it as something very valuable. The eight wheels are Avidya
and the rest.
1793. i.e., the hands, the feet, the stomach, and the organ of pleasure.
The hands are said to be protected when they are restrained from the
commission of all improper acts; the feet are said to be duly protected
when they are restrained from touching all improper places. The stomach
is said to be protected when one never takes any kind of improper food,
and when one abstains from all evil acts for appeasing one's hunger. And
lastly, one is said to restrain the organ of pleasure when one abstains
from all acts of improper congress.
1794. The word Mushka as ordinarily understood, implies the scrotum or
testes. The commentator Nilakantha supposes that it may stand for the
shoulder-knot. He believes that the phrase implies that the people of
this island had each four arms.
1795. The Sattwata ritual is explained by the Commentator to mean the
Pancharatra ritual. Tachecheshena implies with what remained after
Vishnu's worship was over.
1796. i.e., dedicated his possessions to the service of Narayana, and
held them as the great God's custodian. In other words, he never regarded
his wealth as his own, but was always ready to devote it to all good and
pious purposes.
1797. i.e., the treatise those Rishis composed was the foremost of its
kind in respect of choice and harmony of vocables, of import or sense and
of reasons with which every assertion was fortified.
1798. There are two religions, viz., that of Pravritti, implying act and
observances, and that of Nivritti, implying a complete abstention from
all acts and observances. The last is also called the religion of
Emancipation.
1799. Whether any work on morality and religion was over actually
composed by the seven Rishis or not, no such work, it is certain, is in
existence now. Besides this mention of the work in the Mahabharata, no
reference to it has been made anywhere else. As to Sukra-niti it is
extant, Vrihaspati's niti-sastram is defunct. It is probable, however,
that before Saba-niti there was an anterior work, brief if not exhaustive
on the same subjects.
1800. Paryyaya literally means a list. The fact is, in all Sanskrit
lexicons words expressive of the same meanings occur together. These
lists are known by the name of Paryyaya. A more definite idea of the
meaning of this word may be had by the English reader when he remembers
that in a lexicon like Roget's Thesaurus, groups are given of words
expressive of the same signification. Such groups are called Paryyayas.
1801. The Hotri has to pour libations on the sacrificial fire, reciting
mantras the while. Sadasyas are persons that watch the sacrifice, i.e.,
take care that the ordinances of the scriptures are duly complied with.
They are, what is called, Vidhidarsinas.
1802. Clarified butter offered in sacrifices, with cakes of powdered
barley steeped in it.
1803. Professor Weber supposes that in this narrative of the three Rishis
Ekata, Dwita, and Trita, the poet is giving a description of either Italy
or some island in the Mediterranean, and of a Christian worship that
certain Hindu pilgrims might have witnessed. Indeed, a writer in the
Calcutta Review has gone so far as to say that from what follows, the
conjecture would not be a bold one that the whole passage refers to the
impression made on certain Hindu pilgrims upon witnessing the celebration
of the Eucharist according to the ordinances of the Roman Catholic
Church. The Honble K. P. Telang supposes that the whole passage is based
on the poets imagination. Ekantabhavepagatah is taken by some to mean
worshippers of the divine Unity. I do not think that such a rendering
would be correct.
1804. The Bombay reading is tadapratihato abhavat. This seems to be
better than the Bengal reading tato-apratihata. If the Bengal reading be
adhered to, apratihatah should be taken in the sense of nasti
pratihatoyasmat. The meaning, of course, would remain the same.
1805. Yapa means the silent recitation of certain sacred mantras or of
the name of some deity. In the case of the inhabitants of White Island,
the silent recitation was no recitation of mantras or words, but was a
meditation on incorporeal Brahma. The next verse makes this clear.
1806. This would seem to show that it was the Roman Republic which the
pilgrims saw.
1807. Professor Weber thinks that this has reference to the absence of
idols or images. The pilgrims saw no deities there such as they had in
their own temples.
1808. Professor Weber wrongly renders the words Purvaja and
sikshaksharaiamanwitah. The first word does not, as he renders it, imply,
eldest son of God, but simply first-born. It is seen in almost every hymn
in the Mahabharata to the Supreme Deity. It is synonymous with
Adipurusha. Then siksha etc. does not, as he thinks, mean 'accompanied by
teaching, but it is the science of Orthoepy and is one of the Angas
(limbs) of the Vedas. The Vedas were always chanted melodiously, the
science of Orthoepy was cultivated by the Rishis with great care.
1809. The Pancha-kala, or Pancha-ratra, or Sattwatas vidhi, means certain
ordinances laid down by Narada and other Rishis in respect of the worship
of Narayana.
1810. The sense is this; as all of them were practising that frame of
mind which resembles Brahma, they did not regard us, I.e., neither
honoured nor dishonoured us.
1811. Both the vernacular translators have erred in rendering this simple
verse.
1812. The construction seems to be this: Parangatimanuprapta iti
Brahmanah samanantaram naishthikam sthanam, etc. It does not mean, as K.
P. Singha puts it, that he proceeded to Brahman's region, nor, as the
Burdwan translator puts it, that having gone to Brahman's region he
attained to the highest end. The sense, on the other hand, is that as his
was the very highest end, he, therefore, ascended to a spot that is
higher than Brahman's region. The simple meaning is that king Uparichara
attained to identification with Brahma.
1813. i.e., when they have cursed thee, their curse should fructify. Thou
shouldst not do anything that may have the effect of nullifying that
curse.
1814. To this day, in many religious rites, these streaks of ghee are
poured with mantras recited the while. They are called Vasudhara and are
poured along the surface of a wall. First, a waving line of red is drawn
horizontally on the wall. Then seven spots are made under that line. Then
with the sacrificial ladle, Ghee is poured from each of the spots in such
a way that a thick streak is poured along the wall. The length of those
streaks is generally 3 to 4 feet and their breadth about half an inch.
1815. The mantras recited by Vasu were Vedic mantras.
1816. The Burdwan translator, as also K. P. Singha, both err in
translating the first line of this verse. It does not mean that Narada
worshipped them with a bend of his head and that they in return
worshipped him mentally.
1817. In the sense of His being unmodified, even as space is an entity
that cannot be modified in any way.
1818. i.e., as the commentator expands, who is displayed without any
modification, all else being modifications of Thyself.
1819. i.e., from whom speech has flowed, or who is Vrihaspati the
celestial priest, so famous for his learning and intelligence.
1820. i.e., the original home of the universe. The idea is that when the
universal dissolution comes, all things take refuge in thee. I follow the
commentator in all the interpretations he gives.
1821. i.e., who has performed the avabhrita or final bath upon the
completion of all vows and observances and sacrifices.
1822. i.e., thou hast performed sacrifices.
1823. The Vedas have six limbs or divisions.
1824. Pragjyotish is the name of a particular Saman. The Rich beginning
with Murdhanam etc. when sung, comes to be called by the name of jeshtha
Saman. What is said hare, therefore, is that thou art both the foremost
of Samanas and he that sings that Saman.
1825. In the Bombay text, the reading for Vainagarbha is Vaikhanasa which
means a class or sect of ascetics.
1826. The commentator explains that by Mahayajna--great sacrifice--is
meant Yoga. The Jiva-Soul is like the libation poured in the sacrifice,
for by Yoga the Jiva-Soul is annihilated and merged into the Supreme Soul.
1827. In treatises on the Smriti, the indications of these three kinds or
degrees of modifications are given.
1828. By this word is meant a particular conjunction of heavenly bodies.
This con-junction is represented as having a peculiar form.
1829. The word Upanaha used here in the dual number, has puzzled many
persons. It is difficult to conceive why the great God should appear with
a pair of shoes in one of his hands. Probably, the Upanaha, in ancient
times, was a wooden sandal, and what the poet means to say is that
Narayana, appeared with all the requisites of a Brahmacharin on his
person.
1830. i.e., merges into.
1831. This cosmogony is agreeable to the Vaishnava scriptures. Above all,
without beginning is Vasudeva. From Vasudeva is Sankarshana. From
Sankarashana is Pradyumna. From Pradyumna is Aniruddha. Some persons find
in this quadruple creation the distinct trace of the Christian Trinity.
It is very difficult, however, to say which doctrine, the Hindu or the
Christian, is the original and which is derived from which.
1832. The reader is requested to mark the address 'king of kings'. This
is evidently a slip of the pen. The whole speech is that of Narayana and
Narada is the listener.
1833. The commentator is silent. The sense seems to be that as Brahman is
to be the son of Narayana in the beginning of a Kalpa when there is no
other existent object mobile or immobile, the same Brahman is to be
vested with dominion over all things which he would himself create
through Ahankara. Of course, as long as Brahman is without Ahankara so
long there can be no Creation, i.e., no subjects mobile and immobile, to
be known by different names.
1834. Nityada is always. Some persons believe that Narayana has to
manifest himself always for achieving the business of the deities. This
Earth is not the only world where such manifestations needed. As to the
object of the manifestations considerable difference of opinion prevails.
In the Gita, the great deity himself explains that that object is to
rescue the good and destroy the wicked. Others hold that this is only a
secondary object, the primary one being to gladden the hearts of the
devout by affording them opportunities of worshipping him and applauding
his acts, and to indulge in new joys by serving his own worshippers.
1835. This is a reference to the well-known description of Narayana as
Savitrimandalamadhyavartih etc. It is not the visible Sun whose disc is
meant, but that pure fountain of effulgence which is inconceivable for
its dazzling brightness that is implied.
1836. The tense used in the original is future. What is meant, however,
is that the great deity does these acts at the beginning of every Kalpa
when he recreates the Earth. All cycles or Kalpas are similar in respect
of the incidents that occur in them.
1837. Maheswara is Mahadeva or Siva, Mahasena is Kartikeya, the
generalissimo of the celestial forces.
1838. Vana, the son of Vali, was a devout worshipper of Mahadeva. Mina's
daughter Usha fell in love with Krishna's grandson Aniruddha. Aniruddha
was imprisoned by Vana. It was to rescue Aniruddha that Krishna fought
with Vana, after having vanquished both Mahadeva and Kartikeya. The
thousand and one arms of Vana, less two, were lopped off by Krishna. The
episode of the love of Aniruddha and Usha is a very beautiful one.
1839. Saubha was the name of a flying city of the Danavas. Krishna felled
this city into the ocean, having killed all its Danava inhabitants. As to
Kala-yavana, his death was brought about by Krishna under the following
circumstances. Pursued by the Danava, Krishna took refuge in a
mountain-cave in which a king of the Satya Yuga was lying asleep.
Entering the cave, Krishna stood at the head of the sleeping king. The
Danava, entering the cave after Krishna, found the sleeping king and
awaked him. As soon as the king looked at the Danava, the latter was
consumed into ashes, for the gods had given a boon to the king that he
who would awake him would be consumed by a glance of his.
1840. The idea of Eternity without any conceivable beginning and
conceivable end was so thoroughly realised by the Hindu sages that the
chiefdom of Heaven itself was to them the concern of a moment. Nothing
less than unchangeable felicity for all times was the object they
pursued. All other things and states being mutable, and only Brahman
being immutable, what they sought was an identification with Brahma. Such
identification with the Supreme Soul was the Emancipation they sought. No
other religion has ever been able to preach such a high ideal. The
Hindu's concern is with Eternity. He regards his existence here as having
the duration of but the millionth part of a moment. How to prevent
re-birth and attain to an identification with the Supreme Soul is the
object of his pursuit.
1841. K. P. Singha has completely misunderstood the sense of verse 113,
Bhishma does not certainly mean that Brahman was unacquainted with the
narrative. What Bhishma says is that it was not to Brahman, but to the
Siddhas assembled in Brahman's abode, that Narada recited his narrative.
1842. K. P. Singha misunderstands verses 115 and 116 completely. The fact
is, Surya recited the narrative unto those that precede and those that
follow him in his journey through the firmament. K. P. Singha confounded
the two classes of persons together. The Burdwan translator, as usual,
makes nonsense of verse 116. The correct reading (as given in the Bombay
text) is lokan, the grammatical construction being lokan tapatah suryasya
etc. The Burdwan translator makes Surya repeat the narrative to the
worlds created and placed before Surya.
1843. The drift of Saunaka's queries seems to be this the religion of
Pravritti is opposed to that of Nivritti. How is it that both have been
created by the same Narayana. How is it that he has made some with
dispositions to follow the one, and others with dispositions to follow
the others.
1844. Atmanah parinirmitam pralayam means that destruction or cessation
of existences which is brought about by self-realization. What the king
says here is,--If the religion of Nivritti be so superior in consequence
of its superior end, why is it that the deities who are all superior to
us did not pursue it? Were they ignorant of the method by which
Emancipation is attainable? Were they ignorant of the means by which to
win cessation of existence? K. P. Singha renders the verse correctly. The
Burdwan translator misunderstands it although he repeats the exact words
of the second foot of the second line.
1845. That is, the attributes of vision to Light, taste to Water, sound
to Space, touch to Wind, and smell to Earth.
1846. Avritti lakshanam means that the reward to be bestowed shall not be
Emancipation whence there is no return, but such reward (as the felicity
of heaven) whence there will be a return for each of the receivers.
1847. Taking their rise from the fruits of Pravritti implies having their
origin in their desire for such fruits as appertain to the religion of
Pravritti or acts.
1848. What is stated here is that creature following the path of
Pravritti cannot hope to reach the spot whence there is no return. It is
by the path of Nivritti that spot is capable of being reached. The path
of Pravritti is always fraught with return. One may become, by walking
along that path the very chief of the celestials, but that status is not
eternal. Since the beginning (if a beginning can be conceived), millions
and millions of Indras have arisen and fallen down.
1849. Literally, with their four quarters entire.
1850. This salutation of Krishna unto the Supreme Soul is very
characteristic. He salutes him self by saluting the Supreme Soul.
1851. Sattwa is the attribute of righteousness. It is said to consist of
eight and ten qualities. The commentator mentions them all.
1852. i.e., Emancipation or complete identification with the Supreme Soul.
1853. The object of this verse, the commentator says, is to explain the
meaning of the word Hrishikesa. Agni is the digestive fire, and Shoma is
food. Uniting together, Agni and Shoma, therefore uphold the universe. In
the form of digestive fire and food, Agni and Shoma are two gladdeners of
the universe. They are called on this account Hrishi (in the dual
number). And since they are, as it were, the kesa or hair of Narayana,
therefore is he called Hrishikesa. All these etymologies are very
fanciful. Elsewhere the word Hrishikesa is explained as the Isa or lord
of Hrishika or the senses.
1854. Sat is existent or aught. Asat is naught or non-existent. Very
generally, these two words are used to imply Effects and Causes, the
former being gross or manifest, and the latter, subtile or unmanifest.
Tamas here does not mean one of the three primal attributes but primeval
darkness. Compare Manu, asitidam tamobhutam etc.
1855. I do not know whether I have understood correctly the last part of
this sentence. I think what is stated is that by honouring Hari and
Mantra, one honours the deities and men and the Rishis. By men, I think,
dead men or the Pitris are referred to.
1856. The reading vagamritam is an error. The correct reading is
gavamritam.
1857. In former times kings and chiefs always used to assign rent-free
lands to learned Brahmanas for their support. Those countries where
Brahmanas had not such lands assigned to them, were, as it were, under a
ban. What is said in this verse is that in such countries the blessings
of peace are wanting. The inhabitants are borne on vehicles drawn by oxen
on steeds.
1858. In consequence of this third eye on Rudra's forehead, he came to be
called by the name of Virupaksha or the ugly or fierce-eyed.
1859. A Manwantarah consists of about 72 Chaturyugas, i.e., 288 yugas
according to the measurement of the celestials. The present yuga is
called the Vaivaswat Manwantarah, i.e., the period connected with Manu
the son of Vivaswat. At each Manwantorah a new Manu appears. The
self-born Manu was a different person.
1860. By practising Yoga one acquires certain superhuman powers. These
are called Yogaiswaryya. They include Anima, by which one can become very
minute; Laghima, by which one can become very gross, etc.
1861. The river Ganga has three currents. One flows through heaven: one
is visible on the Earth, and a third flows through the nether regions.
Persons of the regenerate classes, when saying their morning, midday, or
evening prayers, have to touch water often. What is meant, therefore, by
'Bharadwaja touching the water' is that Bharadwaja was saying his
prayers. Vishnu assumed his three-footed form for beguiling Vali of the
sovereignty of the universe. With one foot he covered the Earth, with
another he covered the firmament. There was no space left for placing his
third foot upon.
1862. The Sreevatsa is a beautiful whirl on Vishnu's bosom.
1863. The Hindu scriptures mention that there is an Equine-head of vast
proportions which roves through the seas. Blazing fires constantly issue
from its mouth and these drink up the sea-water. It always makes a
roaring noise. It is called Vadava-mukha. The fire issuing from it is
called Vadavanala. The waters of the Ocean are like clarified butter. The
Equine-head drinks them up as the sacrificial fire drinks the libations
of clarified butter poured upon it. The origin of the Vadava fire is
sometimes ascribed to the wrath of Urva, a Rishi of the race of
Jamadagni. Hence it is sometimes called Aurvya-fire.
1864. The etymology of the word Hrishikesa is thus explained. Agni and
Shoma are called by the name of 'Hrishi' in the dual number. He is called
Hrishikesa who has those two for his kesa or hair. Elsewhere, the word is
explained as the Isa or lord of Hrishika.
1865. I am the Soul of all creatures, and, therefore, unborn, the Soul
being Eternal, Unbeginning and Unending. Hence am I called the Unborn.
1866. The race in which Krishna took birth was known by the name of
Sattwata. All these etymologies are, of course, exceedingly fanciful. Not
that the etymologies do not correspond with the rules of Sanskrit
Grammar, but that they are not accepted by lexicographers. The fact is
that each root in Sanskrit has a variety of meanings.
1867. This verse refers to Panchikarana. The fact is, Earth, Water,
Light, Wind and Space are the five primal elements. Each of these is
divided into five portions and the portions so arrived at are then united
or mingled together forming the different substances of the universe, the
proportions in which they are mingled being unequal.
1868. Achyuta has been variously rendered into English. Its true sense is
here explained. Unswerving is the meaning. He who never swerves (from his
highest nature or Brahma) is Achyuta. Hence, ordinarily, immutable or
undeteriorating is the rendering that I have adopted.
1869. Clarified butter is the great sustainer of the universe, for the
libations poured on the sacrificial fire uphold the deities, and the
deities, thus upheld, pour rain which causes crops and other food to
grow, upon which, of course, the universe of living creatures live.
1870. The constituent elements, called Dhatu, of the body, are, of course
Bile, Phlegm and Wind. They are due to actions because birth itself is
due to actions. There can be no birth without a body, and no body without
these three. Hence, these three have their origin in previous actions
un-exhausted by enjoyment or endurance.
1871. Narayana is said to always dwell in the midst of Savitri-mandala.
The solar disc represents eternal effulgence, or Milton's 'flaming
amount' at which even the highest angels cannot gaze.
1872. Durlabha may also mean not easily attainable: i.e., they that are
my devoted worshippers are as unattainable as I myself. People cannot
readily obtain their grace as they cannot mine.
1873. The Yajur-Veda consists, according to this calculation, of one
hundred and one branches.
1874. The Krityas are acts of incantation, performed with the aid of
Atharvan Mantras. They are of great efficacy. Brahmanas conversant with
the Atharvans are competent, with the aid of Krityas to alter the laws of
Nature and confound the very universe.
1875. The path pointed out by Varna is the path of Dhyana or
contemplation. Vama is Mahadeva or Rudra. Panchala is Galava of the
Vabhravya race. The Burdwan translator makes a mess of these verses. He
represents Galava as belonging to the Kundarika race. The fact is, as the
Commentator explains, that Kundarika is a name derived from that of the
Gotra or race to which the person belonged, Panchala is the same person
as Galava of the Vabhravya race.
1876. Elsewhere it is said that Narayana took birth in Dharma's house in
four forms named Nara, Narayana, Krishna, and Hari. Dharmayanam samarudau
means riding on the Dharma-car, i.e., endued with bodies with which to
perform all the scriptural duties.
1877. Munja literally means green, or a grass of particular kind.
1878. Nara and Narayana were the same person. Hence, Nara's weapon having
been broken into pieces, Narayana came to be called by this name.
Elsewhere it is explained that Mahadeva is called Khandaparasu in
consequence of his having parted with his parasu (battle-axe) unto Rama
of Bhrigu's race.
1879. He has been pleased to assume the forms of Rishis Nara and Narayana.
1880. i.e., he that was speaking to Arjuna.
1881. Kala is literally Time or Eternity. It frequently means, however,
death or destruction, or he that brings about death or destruction.
1882. The sense is that Arjuna was only the ostensible instrument.
1883. The questions of Janamejaya, it would seem, were addressed to
Vyasa. All the editions, however, make Vaisampayana answer those
questions.
1884. It is difficult to say what this word means. I think with the
commentator that it means shoulder joints.
1885. The Bengal reading is ashta-bhujau. The Bombay reading
ashta-dangshtrau does not seem to be correct. By accepting the Bengal
reading, the word mushka becomes clear.
1886. Avyagran means with tranquil souls. It is said that with most young
men what occurs is that their hearts at first leave them when they see a
respected guest arrived who is to be received with due honours. A little
while after, they get back their hearts. In the Nara and Narayana,
however, nothing of this kind happened when they saw Narada first,
although Narada was one to whom their reverence was due.
1887. Nara and Narayana are the displayed forms of the undisplayed Hari.
1888. cf. Milton's description of the mount of God. The highest angels
are not competent to bear its effulgence, being obliged to cover their
eyes with their wings in looking at it.
1889. Prithivi or Earth is said to be sarvamsaha. As forgiving as the
Earth is a common form of expression in almost every Indian dialect.
1890. By Sat is meant all existent things. The correlative word is Asat
or non-existent. Hence, aught and naught are the nearest approaches to
these words. There are many secondary significations, however of these
two words, Sat, for example, indicates effects or all gross objects; and
asat indicates causes, etc.
1891. The story is that once on a time the deities, on the eve of going
out on a campaign against the Asuras, communicated the Vedas unto their
children, Agnishatta and others. In consequence, however, of the length
of time for which they were occupied on the field, they forgot their
Vedas. Returning to heaven, they had actually to re-acquire them from
their own children and disciples. The Scriptures declare that the
preceptor is ever the sire, and the disciple is the son. Difference of
age would not disturb the relationship. A youth of sixteen might thus be
the father of an octogenarian. With Brahmanas, reverence is due to
knowledge, not age.
1892. The Hari-Gita is the Bhagavad-Gita. It is sometimes called also
Narayana-Gita.
1893. It is not clear who is the Guru referred to in this verse. The
commentator thinks that it is Vrihaspati, the preceptor of the
celestials. The celestial preceptor never came to the Pandavas. It is
probable that either Vyasa or Vaisampayana is meant.
1894. In these verses, it is to Vasudeva that the speaker is referring.
The witness of the worlds means that he has witnessed innumerable
Creation and Destructions and will witness them through eternity.
1895. This speech is really that of Saunaka. Some incorrect texts
represent it as the speech of Janamejaya. The following speech is that of
Sauti, though the texts alluded to above make it that of Vaisampayana. It
is true in the speech the vocative 'Brahman' occurs, but we may easily
take it as a slip of this pen. K. P. Singha makes the correction. The
Burdwan translator, without perceiving the absurdity, adheres to the
incorrect texts.
1896. It is difficult to settle the reading of this verse. The Bengal
texts have alayah, the Bombay edition has alayam. At any rate, verse 58
seems to contradict the previous verse. If after resorting the Vedas to
Brahmana, Narayana to his own nature, where would his form be that had
the horse-head?
1897. Both the Vernacular translators give ridiculous versions of this
verse. K. P. Singha takes Panchala to be a king and understands the verse
to mean that king Panchala got back his kingdom through the grace of
Narayana. The Burdwan translator errors as usual, by taking krama to
imply gati or end. The fact is this verse repeats what has been already
said in verses 100 to 102 of section 343 ante. Krama means the science by
whose aid the words used in the Vedas are separated from each other.
1898. 'Those who have burnt of their fuel' means men that have freed
themselves from desire. Param paryyagati means knowledge as handed down
from preceptor to preceptor.
1899. Vasudeva is called the Fourth because below Him is Sankarshana,
Pradyumna, and Aniruddha.
1900. What is stated in these two verses is the difference between the
ends of those that rely on Knowledge, and those that are devoted to
Narayana with their whole souls. The former attain to Vasudeva, it is
true, but then they have to pass gradually through the three others one
after another, viz., Aniruddha, Pradyumna, and Sankarshana. The latter,
however, at once attain to Vasudeva. It is curious to note how the
Burdwan translator, with the commentary before him and from which he
quotes, misunderstands the second verse completely. K. P. Singha's
version also is not clear though not incorrect.
1901. The word Ekantin is explained by the commentator to mean a nishkama
worshipper, i.e., one who adores the Supreme Deity without the
expectation of any fruit whatever. There can be no error, however in
rendering it as one devoted with his whole soul. Such devotion verily
implies nishkama worship.
1902. i.e., all creatures were righteous and compassionate. Of evil,
there was nothing in that age.
1903. One of the foremost of Samans is called by the name of Jeshthya.
One conversant with the Jeshthya Saman would have this name.
1904. Ikshaku was the progenitor of the solar race of kings.
1905. This desire, of course, relates to the acquisition of Emancipation.
Yoga-kshema literally means the acquisition of what is desired and the
protection of what has been acquired.
1906. Buddha or Pratibuddha literally implies _awakened_. The sense, of
course, is that such a person has succeeded in casting off all impurities
and desires. He has, as it were been awakened from the slumber of
ignorance or darkness.
1907. Those that follow the religion of Pravritti acquire heaven, etc.,
through their merits. Merits however, are exhaustible. They have,
therefore, to fall down from heaven. The Creator Brahma casts his eye on
[(illegible--JBH)] that follow Pravritti. The religion of Nivritti,
however, leads to Emancipation. It is Narayana that looks upon men that
betake to Nivritti.
1908. What is stated here is this the deities and Rishis are certainly
endued with Sattwa. But then that Sattwa is of a great form. Hence, they
cannot attain to Emancipation. It is only that Sattwa which is of subtile
form that leads to Emancipation. The deities, without being able to
attain to Emancipation, remain in a state that is mutable or fraught with
change.
1909. That is, the practices which constitute the religion of the
Ekantins are not really different for those laid down in the scriptures
adverted to above.
1910. Who are the Whites referred to in this place? The commentator
explains that the word has reference to persons leading the domestic mode
of life. Yatis wear robes that are coloured yellow or yellowish red.
Households, however, use cloth that is white. The word may also mean the
inhabitants of White Island.
1911. The name Apantara-tamas implies one whose darkness or ignorance has
been dispelled.
1912. Vedakhyane Srutih karyya, literally, I think, means thou shouldst
turn thy ears to the description of the Vedas, implying that thou
shouldst set thyself to a distribution or arrangement of the Vedic hymns
and Mantras.
1913. It is difficult to understand what is the precise meaning of the
expression twamrite. Literally it means without thee. Whether however,
the speaker means that all the princes will meet with destruction except
thee or that they will be destroyed without thy being present among them,
or that such destruction will overtake them without thyself being the
cause of it, it is difficult to determine.
1914. Anyo hanyam chintayati seems to mean that the thoughts of others do
not correspond with their act.
1915. It is scarcely necessary to remark that the word nandana means both
sons and delighter. The etymological meaning is, of course, delighter.
The son or grand-son is so called because of his being a source of
delight to the sire or the grandsire with the other members of the
family. In verse 58, nandana seems to be used in the sense of delighter.
1916. The commentator explains these verses in this way. So far as
ordinary purposes are concerned, both the Sankhyas and Yogins speak of
many Purushas. In reality, however, for purposes of the highest truth,
there is but one Purusha. I do not see this limitation in the verse
itself. The fact is what the commentator says is to be seen in the next
Verse.
1917. The abode of thy feet means thy abode. To this day, in mentioning
persons that are entitled to reverence, the Hindu speaks of them as the
"feet of so and so".
1918. The commentator explains the meanings of the words used in this
verse in this way--He is called Purusha, because of the attribute of
fulness eternal, because he has neither beginning nor end; immutable,
because there is no change in him: undeteriorating, because he has no
body that may be subject to decay; immeasurable, because the mind cannot
conceive of him in his fulness.
1919. Acts are called seeds. Seeds produce tree. Acts lead to the
attainment of bodies. For the production of bodies, therefore, acts
operate like seeds.
1920. The sense seems to be this; in the Yoga system He is called the
Supreme Soul, for Yogins affirm the existence of two souls, the Jivatman
and the Supreme Soul, and assert the superiority of the latter over the
former. The Sankhyas regard the Jiva-soul and the Supreme Soul to be one
and the same. A third class of men think everything as Soul, there being
no difference between the one Soul and the universe displayed in
infinitude.
1921. The acting Soul is ensconced in the Linga-sarira with which it
becomes now a human being, now a deity, now an animal, etc. given and ten
possessions are five pranas, mind, intelligence and ten organs of senses.
1922. Dhaturadyam Vidhanam is supposed by the commentator to imply what
is known as Mahat i.e., the existence of Jiva before the consciousness of
Ego arises.
1923. Pragvansa is a certain part of the altar. Both the vernacular
translators omit the word in their renderings.
1924. This portion does not occur in all the texts. I have thought fit to
add it for explaining the connection. Most texts begin abruptly by
saying--Yudhishthira said, etc. etc.
1925. The object of the question is to ascertain which is the foremost of
all the modes of life. Although Renunciation has been described to be the
best of all modes, still the duties of that mode are exceedingly
difficult of practice. Hence, Yudhishthira wishes to know if the duties
of any other mode can be regarded as superior.
1926. Family customs are always observed with great care. Even when
inconsistent with the ordinances of the scriptures, such customs do not
lose their binding force. Reprehensible as the sale of a daughter or
sister is, the great king Salya, when he bestowed his sister Madri on
Pandu, insisted upon taking a sum of money, alleging family custom not
only as an excuse but as something that was obligatory. To this day,
animals are slain in the sacrifices of many families which follow the
Vaishnava faith, the justification being family custom.
1927. The Vedas are, strictly speaking, not scriptures, for they are
_heard_ the scriptures being those ordinances that are written down. Of
course, the Vedas have been reduced into writing, but for all that, they
continue to be called the Srutis, as the Common Law of England, though
reduced into writing, is still called the unwritten law etc. etc.
1928. Some texts erroneously read sthitah for sthitim. Eka eva atmani
sthitim kartum literally rendered, is to achieve existence in the one
soul. This means to realise the union of the Jiva-soul with the 'Supreme
Soul.' 'Relying upon the Soul I shall try to exist in the one Soul,' in
brief, means, I shall try to unite the Jiva with Supreme Soul. The
difference between Kankhami and Ichcchemi is well illustrated by the
commentator by referring to the case of the man of weak stomach who
craves for food of every kind but who does not wish to actually eat from
fear of increasing his illness.
1929. Sattwikani implies the deities and others that are endued with the
attribute of Sattwa. Samyujyamanani refers to their births and deaths as
deities and men in consequence of the fruits reaped of acts done.
Niryyatyamanani is distressed or afflicted in consequence of such birth
and deaths'. The rows of Yama's standards and flags refer to the diverse
diseases that afflict all creatures.
1930. The commentator explains that nityah-salilah means pure as water. I
think this is not the sense of the word here.
1931. It is desirable to note that the word atithi which is rendered
guest here and elsewhere, means a person who enters without invitation
the abode of a householder. Such an individual is adorable. All the
deities reside in his person. He is supposed to favour the householder by
giving him an opportunity of performing the rites of hospitality.
Whatever the respect, however, that is paid to a guest, he cannot expect
to be served with food till the householder, has done his best for
serving him as sumptuously as his circumstances would permit. Hence, by
the time the food is placed before him, the guest becomes very hungry.
1932. Some of the Bengal texts have dwigunam for dwiruna. Less than ten
by two is the meaning.
1933. This verse seems to be unintelligible. I think the sense is this.
Frugality of fare and observance of vows constitute merit for person of
all classes. These imply the restraint of the senses, for if the senses
be not restrained, no one can observe vows or practise frugality. There
is a connection, thus between the duties of religion and the senses.
1934. Darsana-sravas means one who hears with the eye. The Nagas or
snakes are believed to have no ears, but to use their eyes both for
seeing and hearing. Who the Nagas of the Mahabharata or the Puranas were,
it is difficult to determine. They seem to have been a superior order of
beings, having their abode in the nether regions.
1935. The meaning of annyayinah is that we should be followed by others,
i.e., we deserve to walk at the head of others.
1936. The Indian bird Chataka has a natural hole on the upper part of its
long neck in consequence of which it is seen to always sit with beaks
upturned, so that the upper part of the neck keeps the hole covered. The
Chataka is incapable of slaking its thirst in a lake or river, for it
cannot bend its neck down. Rain water is what it must drink. Its cry is
shrill and sharp but not without sweetness. 'Phate-e-ek-jal' is supposed
to be the cry uttered by it. When the Chataka cries, the hearers expect
rain. Eager expectation with respect to anything is always compared to
the Chataka's expectation of rain water.
1937. The Burdwan translator erroneously renders this verse. The
commentator explains that hitwa is equivalent to vina and sums up the
meaning of the first line in these words, viz., twaddarsanam vina asya
kopi vighnomabhut. In the second line, naprayupasate is equal to
paritajya na aste.
1938. It is a pity that even such verses have not been rendered correctly
by the Burdwan translator. K. P. Singha gives the sense correctly, but
the translation is not accurate.
1939. A form of expression meaning that 'we are your slaves'.
1940. Atmanam is Brahma; atmasthah is 'relying in the Soul', i.e.,
withdrawn from all worldly objects; atmanogatim implies the end of the
Jiva-soul, i.e., the Supreme Soul; the last is an adjective of atmanam.
1941. It has been explained in the previous sections that the Unccha vow
consists in subsisting on grains picked up from the fields after the corn
has been reaped and taken away by the owners. It is a most difficult vow
to observe. The merit attaching to it is, therefore, very great.
1942. The formal initiation or diksha is a ceremony of great importance.
No sacrifice or vow, no religious rite, can be performed without the
diksha. The rite of diksha is performed with the assistance of a
preceptor or priest. In leaving the domestic mode for the life of a
forest recluse, the diksha is necessary. In following the Unccha vow,
this rite is needed. Any religious act performed by one without having
undergone the formal diksha, becomes sterile of results.
1943. Bhishma abducted, with the might of his single arms, the three
daughters of the king of Kasi, viz., Amva, Amvika, and Amvalika. He
wished to marry the princesses to his brother Vichitravirya. The eldest
princess, having previously to her abduction selected king Salwa for her
lord was let off. When, however, she presented herself before her lover,
the latter refused to wed her. She, therefore, applied to Rama for
wreaking vengeance on Bhishma whom she regarded as the author of her
wrongs. Rama took up her cause and fought with Bhishma, but was obliged
to acknowledge defeat at the hands of his antagonist who was his disciple
in arms. For fuller particulars, vide Amvopakhyana Parvan in Udyoga Parvan
