611 Pinda.
612 Connected with the three Vedas.
613 This and the succeeding shlokas get into complicated questions of interpretation. The simplest interpretation is that shudras were allowed to use the mantras svaha and namaskara, but not other mantras.
614 A pakayajna is one where food is cooked and offered to gods, ancestors, guests and birds and beasts. There is the clear suggestion that a shudra would have to perform the sacrifice himself, since no brahmana would be an officiating priest. In that case, where is the question of dakshina? Presumably, dakshina was offered to brahmanas even if they did not officiate. A purnapatra is a full vessel, that is, a vessel full of food.
615 One hundred thousand of what is left dangling, probably one hundred thousand purnapatras.
616 Eternal collective sacrifices, though the desires are individual.
617 The brahmanas are part of the brahman. However, there seems to be a different suggestion too. The Vedas were originally one, but were divided. In that way, all the varnas originated with brahmanas and were later divided.
618 It is difficult to understand this and refers to the process of offering oblations. What it probably means is that spilt and impure oblations can be rendered pure through mental devotion.
619 This is probably the place where the Vaikhanasa quote ends.
Chapter 1389(61)
620 Earning a living through begging.
621 The text uses a word that translates as twice-born. This is used for brahmanas, as well as for the first three varnas. The context here suggests the first three varnas.
622 There are thirteen samskaras or sacraments. The list varies a bit. But one list is vivaha (marriage), garbhalambhana (conception), pumshavana (engendering a male child), simantonnayana (parting the hair, performed in the fourth month of pregnancy), jatakarma (birth rites), namakarana (naming), chudakarma (tonsure), annaprashana (first solid food), keshanta (first shaving of the head), upanayana (sacred thread), vidyarambha (commencement of studies), samavartana (graduation) and antyeshti (funeral rites).
623 The sacrificial fire burns in a household. Since the person is leaving for the forest, this probably means the putting out of the household fire.
624 Without going through the householder stage.
625 This is meant for someone who goes through the householder stage.
626 Under the niyoga system, in some situations, a man could have a son through his wife, but through another man.
627 Irrespective of sect or mode of life.
628 This is meant for a person who does not control his desires. The desires are seated around him, like servants attending to a master.
629 This is specifically meant for a brahmachari.
630 Diksha.
631 Studying, teaching, performing sacrifices, officiating at sacrifices, giving gifts and receiving gifts.
Chapter 1390(62)
632 Beneficial deeds in earlier lives, when their fruits are exhausted.
Chapter 1391(63)
633 From the point of view of earning a living, these are forbidden occupations for brahmanas, if money is received from these occupations.
634 Other than the brahmanas.
635 This is a difficult shloka to translate, primarily because of dashadharma. This has been interpreted as a shudra being in the tenth (dasha) decade of his life. It is much more likely that this refers to the dashadharma or ten principles of Jainism. In any event, the sense seems to be that a shudra should not give up desire and resort to a life of begging.
636 Under these circumstances, the vaishya may pass beyond the householder stage, abandon desire and live a life of begging.
637 Kshatriyas, vaishyas and shudras need not adopt sannyasa.
638 Brahmanas, vaishyas and shudras.
639 The dharma of kings.
640 The three Vedas.
641 This is clearly directed against votaries of non-violence and hangs loose.
Chapter 1392(64)
642 Jatis.
643 That is, moved to the sannyasa stage.
644 They wanted Vishnu to determine what kind of dharma was superior and whether rajadharma was superior to the other kinds.
645 The Vishvadevas.
646 They mixed everything up and caused confusion.
647 The supreme lord.
648 Mandhata.
649 Vishnu, in the form of Indra.
650 The demons.
651 Brahma.
652 In battle.
653 Because they are protected by the king.
654 We have deliberately not translated akshara here. At one level, the word means immutable and imperishable, so that the dharma of kshatriyas is without decay. However, akshara is also a word for the brahman, so that it is possible that the dharma of kshatriyas is being equated with the brahman.
Chapter 1393(65)
655 The word samskara has different meanings—refining, polishing, cleansing.
656 This probably means the act of rendering the ground fit for agriculture.
657 Gave their lives up in the battle.
658 Effectively, the householder stage, the sense being that there is no need for renunciation.
659 Be impartial.
660 This should probably be interpreted as praise of the householder stage.
661 The three Vedas.
662 The brahmana.
663 Commencement of the virtuous and restraint of the wicked.
664 One should remember that this was Vishnu, disguised as Indra.
665 Engaged in action and withdrawn from action.
666 Because the engagement and withdrawal is not in accordance with dharma.
Chapter 1394(66)
667 The reference is to a king, who is then in a state of renunciation.
668 Alternatively, the ashrama of tranquility.
669 The text uses the word ahnika, which means a rite performed twice a day.
670 That is, even if he is aged.
671 Of their merits.
672 The sins devolve on the king.
Chapter 1395(67)
673 That is, the bad fruits of any cruel deeds will not vest on the king.
674 Nairittas are demons. Kubera is the lord of yakshas and rakshasas.
675 The sun.
676 Indra.
Chapter 1396(68)
677 Vasumana circuambulated Brihaspati in a clockwise direction and then bowed down before him.
678 This is Brihaspati speaking.
679 The sense probably is that there will be no worlds in the hereafter for those with good deeds.
680 Probably the three varnas.
681 This world and the next.
682 Mrityu is Death and Vaishravana is Kubera.
683 That is, Agni.
684 That is, Aditya, the sun god.
685 That is, Mrityu or Death.
686 The king.
687 All of these are terms for a king and respectively mean delighter of the people, granter of happiness, possessor of prosperity, emperor (supreme one), healer of wounds, lord of the earth and protector of men.
688 This is Bhishma speaking again.
Chapter 1397(69)
689 The five senses.
690 One’s direct allies, allies of allies and enemies of enemies.
691 Because that other king is busy fighting with someone else.
692 The enemy’s.
693 Direct allies, allies of allies and enemies of enemies.
694 Presumably, so that they can go somewhere else.
695 To guard against a siege and to prevent it from falling into the hands of the enemy.
696 This is a difficult shloka to translate and some liberties have been taken.
697 Sacred trees that grow on mounds and are worshipped.
698 Around the forts.
699 March–April, the beginnings of the hot season and the last month of the preceding year.
700 This is probably a reference to the four kinds of toxins in Ayurveda.
701 Other kings.
702 The enemy.
703 Brihaspati was the son of Angiras.
704 Yudhishthira’s mother, Kunti, was born in the Yadava lineage.
Chapter 1398(70)
705 Yoga and kshema respectively.
Chapter 1399(71)
706 There is no numbering in the text. We have used it for ease of understanding. The listing adds up to thirty-seven and not thirty-six. That must be because two of these attributes are being clubbed together, though it is not obvious which.
707 Nastika.
Chapter 1400(72)
708 The word used is tata.
709 Even if he obtains artha, he does not obtain dharma.
710 The maker of charcoal burns trees and plants to make charcoal. The maker of garlands tends to trees and plants.
Chapter 1401(73)
711 Pururava was the son of Ila and was the founder of the lunar dynasty. Matarishvana is Vayu, the wind god.
712 There is an implied refusal by the brahmana to rule the earth.
Chapter 1402(74)
713 Probably the kshatriyas.
714 This happens when protection from a kshatriya is absent.
715 Therefore, how can Rudra be inside men?
716 In the world hereafter.
Chapter 1403(75)
717 Kubera.
718 The lord of Alaka is Kubera. Kubera’s capital is Alaka or Alakapuri.
719 Brahma.
720 For various religious rituals.
Chapter 1404(76)
721 The word used is tata.
722 The exclamation svaha is made when offerings are made to gods. The exclamation svadha is made when offerings are made to ancestors.
723 Because there is a king.
724 Referring to a king.
Chapter 1405(77)
725 The text uses the word mahapathika. Literally, this means someone who undertakes a great journey. But the sense seems to be of a great journey that takes one beyond the seas.
726 Meaning all brahmanas, with the exception of the categories excluded.
727 The different categories of brahmanas.
Chapter 1406(78)
728 The brahmanas.
729 The kshatriyas.
730 The vaishyas.
Chapter 1407(79)
731 This probably means that land must not be sold.
732 The word used is tata.
733 Of the varnas.
734 Of protecting brahmanas.
735 Because the kshatriyas are weak.
Chapter 1408(80)
736 Or metres, chhanda.
737 Of acting as officiating priest.
738 Other priests.
739 Knowledge of the three Vedas. Alternatively, knowledge of the Vedas, good conduct and lineage.
740 Apad dharma is about dharma in times of distress or hardship. The sacred texts are about standard dharma and have less to say about times of distress.
741 Who may have limited capacity in times of distress.
742 This falsehood is in a very specific sense of limited dakshina because of distress. Instead of a cow, food is given. Instead of garments, a piece of barley is given. Instead of gold, a copper coin is given.
743 For the sake of earning a living, one should not sell soma.
744 Pavitra is two blades of sacred grass, used to sprinkle clarified butter on the fire.
Chapter 1409(81)
745 Natural friends are those who are friends by birth, that is, relatives. Artificial friends are those who have been made friends through various means, such as gifts and affection.
746 Instances of adharma should not be revealed to such a person.
747 Those who are devoted and those who are natural.
748 In this sentence, the word ‘king’ doesn’t actually occur in the text and is left implicit. We have introduced it for ease of comprehension and in this particular case, insertion in the text works better than a footnote.
749 Meaning, kin.
Chapter 1410(82)
750 Giving away the remaining half.
751 Balarama.
752 Krishna’s younger brother.
753 Krishna’s son.
754 Ahuka was a Yadava king and the father of Ugrasena. Akrura was Ahuka’s son-in-law, the point being that Ahuka and Akrura rarely agreed. However, each wanted Krishna to be on his side. The word Ahuka may also refer to Ugrasena himself, that is, the son, not the father.
755 That is, two brothers.
756 Kamsa deposed King Ugrasena and became king. Krishna killed Kamsa. However, having killed Kamsa, Krishna did not become the king himself. Instead, he instated Ugrasena and thereby created a problem, by making Ugrasena (Ahuka) powerful.
757 Ahuka.
758 Ugrasena’s minister.
759 Of ruling the Yadavas.
760 The king, the advisers, the countryside, the fortified city, the treasury and the army.
Chapter 1411(83)
761 Referring to the king as a friend.
762 The architect of the gods.
763 The ones who killed the crow.
764 The text uses the word timingila, which is actually an aquatic creature that eats whales.
765 Capparis aphylla.
766 Scared of the brave husband.
767 Of killing the crow.
768 He became universal emperor, the umbrella being a sign of kingship.
Chapter 1412(84)
769 Sabhasada. This is more than courtier, since there is also a sense of legislative and judicial function.
770 As long as there are bribes and inducements.
771 There were tests of loyalty on grounds of dharma, artha, kama, fear and an overall aggregate one.
772 Jnana and vijnana respectively, the former learnt from teachers, the latter from one’s own self.
773 The three ministers.
774 At the place where the king holds his consultations.
775 There should not be distractions from people moving around.
Chapter 1413(85)
776 Brihaspati.
Chapter 1414(86)
777 This world and the next.
778 The Critical edition excises some shlokas where eighteen kshatriyas and twenty-one vaishyas are also mentioned.
779 In the sense of bard or raconteur. The eight qualities of the bard are readiness to listen, readiness to learn, ability to receive, ability to retain, ability to reason, ability to be critical, internal knowledge (vijnana) and external knowledge (jnana).
780 As stated, it is not obvious whether this applies only to the suta, or to all advisers. All advisers seems more likely.
781 Four brahmanas, three shudras and the suta.
782 Hunting, gambling with the dice, addiction to women, addiction to liquor, harshness in punishment, harshness in speech and the squandering of riches.
783 Someone who sits in judgement.
784 In the next birth.
785 The word used is citravadha and probably means execution preceded by torture.
786 Probably meant for those who have intercourse with a person from another varna.
787 The king’s head. This applies to personal bodyguards.
Chapter 1415(87)
788 This is a reference to the kind of protection a fort will have. For example, one in the water will be protected by natural water or trenches and moats on all sides. Those in the ground will be protected with high walls. Those with men will be protected by warriors and so on.
789 Actually, only sound is mentioned. So this could also be the sound of musical instruments.
790 For use as fuel.
791 Goosegrass, Eleusine indica.
792 These offer shade.
793 The sense seems to be that if the king is excessive in doing this, enemies may harm these ascetics.
794 A reference to ascetics the king should befriend.
Chapter 1416(88)
795 The text uses the word shakhanagara. This literally translates as a
branch town, something that is not quite a town proper.
796 There is some subjectivity in deciding who is entitled to this grain and the gold. The context suggests that we are talking about the supervisor of one thousand villages and not the king.
797 This ‘he’ seems to be the supervisor of the town, rather than the king directly.
798 The sense is that there must be a decent margin of profit, so as to ensure incentives.
799 This is a straight translation, but the reference seems to be more to the cow than to the calf.
800 In times of hardship, the subjects willingly part with their resources.
801 The king must crush those who are external to the kingdom. He can then enjoy prosperity from those who are in between in the sense of belonging to the extremities of the kingdom.
802 Once there is fruit, the bamboo withers.
803 They are nomadic and mobile and will therefore leave the kingdom.
Chapter 1417(89)
804 Without destroying the flower and the plant.
805 The word used is niyamya. This is best interpreted as regulation, not as a ban.
806 Wicked ones in general, not just beggars.
807 The drinking houses and brothels.
808 An intelligent king.
Chapter 1418(90)
809 The king has found a means of sustenance. Even then, there is no limit to the brahmana’s greed.
810 The three Vedas.
Mahabharata: Volume 8 Page 77