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 for going 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. Singha 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 from 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.
The Sanskrit Epics Page 716