by Bibek Debroy
367That is, when the time for cooking was over.
368Vedavyasa was the son of Satyavati and she was also known as Gandhavati.
369The household fire.
370Feeding on whatever is available on the ground.
371That is, not saving grain is superior to saving grain.
372A person who maintains a store of grain must perform the six tasks of performing sacrifices for himself, officiating at sacrifices of others, teaching, studying, making gifts and receiving gifts.
373A person who maintains a pot of grain must perform the three tasks of studying, making gifts and receiving gifts.
374A person who does not provide for tomorrow must perform the two tasks of studying and making gifts.
375Interpreted as studying.
376Other than at sacrifices.
377Like a tree.
378The recommended meals are in the morning and in the evening.
379If these are pleased, those respective worlds can be won.
380This probably means kama, artha and dharma, in that order.
381Sannyasa is superior to vanaprastha, vanaprastha is superior to garhasthya and garhasthya is superior to brahmacharya.
382It is not obvious why these two modes have been singled out.
383The householder stage is the second ashrama.
384As a householder.
385This means the evening.
386Offerings at ritual sacrifices, offerings to gods, offerings to ancestors, offerings to guests and offerings to other animals.
387A reference to washing food.
388 Four fires are lit in the north, the south, the east and the west, with the practitioner seated in the middle. The sun above the head is the fifth fire.
389That grain mixed with water.
390Class of hermit.
391 Of sannyasa.
392The seven great rishis. While this list varies marginally, the standard one is Marichi, Atri, Angira, Pulastya, Pulaha, Kratu and Vasishtha.
393If this is not interpreted as a proper name, it means those who are mendicants, with no fixed abode.
394There are twenty-seven nakshatras, which are stars/constellations.
395Symbolically.
396The three sacred fires at any sacrifice—ahavaniya (to the east), dakshinagni (to the south) and garhapatya (the fire for the householder).
397Prana, apana, samana, udana and vyana.
398That which follows yama is niyama. Though there are several principles, yama is good conduct vis-à-vis the external world and niyama is more like internal good conduct.
399He has passed beyond these.
400Sannyasa.
401A reference to garhasthya and vanaprastha. However, we have taken a call here. It could equally well be the brahmacharya and garhasthya stages.
402 For drinking.
403That is, they have no effect.
404The interpretation is that he sees himself in everything and everything in himself.
405This is interpreted as especially applying to food. One should eat only-enough to survive and not seek to satiate oneself.
406Kunapa, alternatively, the name of a specific hell.
407Of death.
408The fruits of yoga are like the footprints of an elephant and everything gets absorbed in them.
409He does not praise others, nor does he react to praise from others.
410There is the metaphor of a sacrificial altar and fire, being compared to the individual offering himself up as an oblation.
411These are difficult shlokas to translate. Quite clearly, the brahman is being described. One of the three is presumably sattva, rajas and tamas. But the second three is not obvious, though it could mean the three worlds.
412The egg of creation.
413A reference to time, with six seasons and twelve months. The joints are the days.
414This is now about the person who knows the brahman.
415The atman.
416The atman should control the mind and the senses in that way.
417The brahman.
418Kalanjara is the name of a famous mountain. The obvious meaning is that one becomes as immobile as that mountain. But kalanjara is also a meeting point for mendicants. With a pun on the word kala (time), there may also be a sense of conquering time.
419Evening and dawn.
420The first atman is the jivatman and the second atman is the paramatman.
421Now the second atman is the jivatman and the first atman is the paramatman.
422There are different texts of the Rig Veda, with roughly 1,000 hymns and 10,000 chants (richs).
423They are like the waves of the ocean because while all the water in the ocean is one, the waves are regarded as separate and distinct.
424Because of the deeds undertaken in earlier lives.
425The atman.
426Sattva, rajas and tamas.
427Through yoga, intelligence can transcend the qualities.
428The senses.
429Sattva, rajas and tamas attach themselves to the mind, intelligence and consciousness.
430The senses.
431Before opting for sannyasa.
432Understanding and the soul.
433The atman.
434Both of these result from the practice of yoga. In the case of pravritti, the qualities are not really destroyed. But their presence is no longer felt. In the case of nivritti, they are destroyed.
435The soul.
436Origin and destruction.
437The text uses the word Buddha, enlightened.
438At what others possess.
439Deeds, say, of past lives.
440Renounce attachment.
441The paramatman.
442Referrring to birth and death.
443The inner atman is obviously the jivatman, whereas the earlier reference to the atman is of the atman confounded by the ignorance of the mind, intelligence, consciousness and the senses.
444The river of life.
445The preceptor.
446Time of death.
447The atman.
448On the atman.
449The gates of the body, a reference to the senses.
450The reason for action is interpreted as prakriti.
451Rebirth.
452The wind’s.
453This has been explained earlier.
454There is a gap which can only be plugged through interpretations. Other than the five elements, there are ignorance, desire and acts committed earlier. These account for eight.
455This is a very difficult shloka to translate and some liberties have been taken.
456Their earlier deeds.
457The atman, which is untouched by deeds and time.
458The atman.
459The atman assumes a subtle body and moves around, outside the gross body.
460Interpreting, they have control over the subtle bodies.
461The five elements, or senses, and mind and intelligence.
462Shandilya was a famous sage. The seven subtle ones are interpreted as the senses, the objects of the senses, mind, intelligence, mahat, prakriti and purusha. Maheshvara simply means great lord or great power. In this context, it does not necessarily mean Shiva. The six strands are interpreted as omniscience, contentment, infinite intelligence, impartiality, constant vigil and omnipotence.
463Both misery and joy.
464Aversion to attachment is the foundation of yoga and destroys the tree’s foundation.
465Mind, intelligence and consciousness.
466The body has gates. The ones without gates are mind, intelligence and consciousness.
467By rajas or tamas.
468The senses.
469Each of the five basic elements possesses ten qualities.
470The five elements have fifty qualities. Intelligence possesses five qualities. Evidently, five out of the mind’s nine qualities are being singled out.
471The body or the atman?
472He was defeated by the enemy
, but was left free.
473Though the text does not explicitly state this, this is clearly a quote ascribed to Narada.
474Brahma.
475Brahma.
476The earth.
477Brahma.
478Brahma and Shiva.
479Meaning Avikampaka.
480Brahma.
481Brahma.
482Death.
483Padma. A padma is an unspecified large number, but is sometimes taken as equal to one billion.
484The word used is tata.
485Since Narada is speaking to Avikampaka, this is a clear inconsistency.
486Are born again.
487Clearly, a distinction is being drawn between speaking of evil and acting wickedly.
488The reference is to a thief who goes and complains to the king about having become the victim of a theft himself.
489Dharma has been interpreted as good deeds and their fruits. But birth and death seem to have an element of nature, or destiny.
490The sense seems to be that the words of the Vedas are differentially applied across the yugas. So what is the truth?
491The path of dharma.
492Dharma.
493Implying that brahmanas behave like kshatriyas.
494This is an argument in favour of absolute norms of dharma, as opposed to relative ones.
495Because of his powers, the gross body remained in the water, while the subtle body travelled around.
496The word used is tata.
497A kulinga is a shrike or a sparrow. Subsequently, the word chataka is used, not to be confused with chaataka. A chataka is a sparrow, so sparrows are meant.
498The birds.
499Intelligence or a sacrificial rite, personified.
500Those are the objects Tuladhara trades in.
501The sin.
502They got to know that Nahusha had not killed the bull intentionally.
503That is, these are the only appropriate sacrificial offerings.
504Be reborn.
505Meaning yoga.
506Because they are not properly performed, and this refers to both internal and external sacrifices.
507 For external sacrifices, the yield from a cow offers sufficient oblations. For those who are poor, the dust from the hooves and the water, in which the tail and the horns have been washed, will suffice.
508In search of places of pilgrimage.
509The birds are seeking to enter their own nests.
510The text does not indicate which part is Brahma’s song, so these quotation marks are somewhat arbitrary.
511There is abruptness in the text, with the words of the birds ending suddenly.
512They are slaughtered outside the enclosure.
513Implying that the flesh of animals killed at sacrifices is also not recommended.
514While madhu does mean honey, given the context, madhu, sura and asava are kinds of liquor. Krisara is made out of wheat flour, rice and sesamum.
515Payasa is rice cooked in milk and sugar.
516Chirakara means a person who acts after a long time, so there is a pun.
517Chirakara was the sage Goutama’s son and Goutama was born in the Angiras lineage.
518Goutama’s wife was Ahalya and she was seduced by Indra. Since Indra did this in Goutama’s disguise, this wasn’t quite Ahalya’s fault. In the standard story, Ahalya was cursed by Goutama that she would turn to stone and be eventually liberated by Rama.
519Here, the text uses the word Chirakarika. But Chirakarika and Chirakara mean the same thing.
520The son is believed to be part of the father’s own self, born through the mother.
521That is, there is no doubt about the father or the mother.
522These are references to the father accepting paternity before the son is born. Simantonnayana is parting of the hair and the husband applies colour (usualy vermilion) to the parting on his wife’s hair. Before delivery, this is done in the fourth, sixth or eighth month.
523The implied suggestion is that Chirakara knows that Goutama is his father only because his mother has told him that.
524One can speculate about why this should be the case. In all probability, this is because of the patriarchal view that a man was committing a crime against another man’s property. Hence, the woman was absolved of guilt.
525Indra in Goutama’s disguise.
526Given this proclivity, they cannot be blamed.
527Arghya and padya respectively.
528Why is Indra not being blamed? Probably because Goutama did not wish to blame anyone else, especially a guest. Alternatively, Indra had lost his senses and was therefore not in control over himself.
529Indra’s jealousy.
530To come and greet Goutama on return.
531However, we were earlier told that the son had flung the weapon away.
532Goutama.
533Dyumatsena was Satyavat’s father.
534Bhishma is quoting Satyavat, who has argued against capital punishment.
535Of dharma and adharma.
536Because people were naturally virtuous.
537He steals from dead bodies too.
538Instead of simply executing them, execute them through a sacrifice. They will then be cleansed of their sins and ascend to heaven.
539Bandits.
540The king.
541The whole is made out of sixteen kalas. One quarter means four kalas and kali yuga should have four kalas of dharma. But because of the wickedness of kings, a stronger assertion is being made that only one kala out of sixteen kalas is left in kali yuga.
542Down the eras, lifespans also decline.
543This is probably a reference to the six signs of completeness—lack of sorrow, lack of ownership, tranquility, cheerfulness, immersion in the atman and lack of desire for riches.
544Tvashtri has different meanings, such as the creator. Here, it is being used for Kapila.
545Nahusha.
546 If the Vedas sanction animal slaughter, why should one hold a contrary-view?
547The sannyasi.
548They are eaten by other living beings.
549This is very terse. Seven kinds of domestic animals and seven kinds of wild animals have been recommended as fit for sacrificing. The seven wild ones are lions, tigers, boars, buffaloes, elephants, bears and monkeys, lions being the best and monkeys being the worst. The seven domestic ones are cows, goats, men, horses, sheep, mules and donkeys.
550The sacrificial ground.
551Of a sacrifice.
552Hair in the tail.
553Cows.
554The Brahmana texts.
555 Performing acts and abstaining from action.
556The sense has to be deduced. Ascetics can see that the outcomes of all acts lead to temporary fruits that are not permanent.
557Since being a householder seems to be inferior to renunciation.
558Presumably because brahmanas uphold those injunctions.
559Probably rebirth in a new body.
560The mantras.
561Respectively meaning bright, those who are seated on sacrificial grass and those who eat flesh.
562Reason for success in rites.
563Clearly those who denigrate garhasthya and uphold sannyasa.
564By deduction, the animals killed in the sacrifices.
565These are names of sacrifices. Darsha is the day of the new moon and the sacrifice performed on that day. Pournamasa is likewise the sacrifice on the day of the full moon. A chaturmasya sacrifice is performed once every four months.
566Such people don’t need to sacrifice animals.
567The being inside is the atman. If the four gates are not kept in check, there can be censure on account of all four. The four faces refer to the atman’s properties of being all-embracing, extremely fine, omniscient and unblemished.
568This probably means those who have had inferior birth.
569That is, he is not interested in temporary fruits, but in emancipation.
570Fruits of action.
571The fruits of yoga are evident. But what is evident about the fruits of rites ?
572The image of a river.
573Unity with the universe.
574This is cryptic and is a reference to the father. Having physically created the body, at the ceremony following conception, he chants mantras from the Vedas and endorses the creation of the body.
575Para-Brahma and Shabda-Brahma.
576The three Vedas.
577The four stages of life. However, an alternative interpretation of the number ‘four’ is possible, referring to the four stages of sleep—wakefulness, sleep with dreams, dreamless slumber and turiya or samadhi. The sense would then be that while everyone has to go through the four stages, yogis go straight into samadhi.
578A reference to householders.
579Bellows that blow wind. That is, they are only full of wind.
580The present is interpreted as what exists and the past and the future as what do not exist.
581The sentence is repeated again, almost exactly.
582True and false in the sense of existence and non-existence.
583The brahman.
584Kundadhara has not rewarded the brahmana’s good deeds by asking for riches for him. However, the brahmana has also expressed indifference towards the fine garments.
585Because of the powers he obtained through his austerities.
586Had Kundadhara only wanted riches for the brahmana.
587The brahmana saw.
588Celestial singers.
589There are grains left after a crop has been harvested, or after grain has been milled. If one subsists on these leftovers, that is known as unchhavritti.
590Shyamaka is a kind of millet, suryapatni (also known as masbaparni) is a kind of herb used in traditional medicine and suvarchala is linseed.
591The brahmana’s name.
592Though there has been nothing to indicate this so far, she disapproved of the idea of slaughtering animals for a sacrifice.
593Satya was the officiating priest.
594Since the deer is later described as a form of Dharma, there is no reason for it to be jealous or a follower of adharma. The inconsistency cannot be explained.
595Savitri.
596The five senses.
597Through yoga, one obtains the objects of desire.
598All fruits are destroyed. Therefore, he is no longer interested in the fruits.
599The objective having been accomplished, there is no need for the resolution any more.
600Dharma is pursued through acts, for the fruits, known as pravritti. However, once one pursues dharma in the sense of nivritti or renunciation, those reasons cease to exist.