780 The mantras recited by Vasu were Vedic mantras.
781 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.
782 In the sense of His being unmodified, even as space is an entity that cannot be modified in any way.
783 i.e., as the commentator expands, who is displayed without any modification, all else being modifications of Thyself.
784 i.e., from whom speech has flowed, or who is Vrihaspati the celestial priest, so famous for his learning and intelligence.
785 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.
786 i.e., who has performed the avabhrita or final bath upon the completion of all vows and observances and sacrifices.
787 i.e., thou hast performed sacrifices.
788 The Vedas have six limbs or divisions.
789 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 here, therefore, is that thou art both the foremost of Samanas and he that sings that Saman.
790 In the Bombay text, the reading for Vainagarbha is Vaikhanasa which means a class or sect of ascetics.
791 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.
792 In treatises on the Smriti, the indications of these three kinds or degrees of modifications are given.
793 By this word is meant a particular conjunction of heavenly bodies. This conjunction is represented as having a peculiar form.
794 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.
795 i.e., merges into.
796 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.
797 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.
798 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.
799 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.
800 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.
801 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.
802 Maheswara is Mahadeva or Siva, Mahasena is Kartikeya, the generalissimo of the celestial forces.
803 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.
804 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.
805 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.
806 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.
807 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.
808 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.
809 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.
810 That is, the attributes of vision to Light, taste to Water, sound to Space, touch to Wind, and smell to Earth.
811 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.
812 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.
813 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.
814 Literally, with their four quarters entire.
815 This salutation of Krishna unto the Supreme Soul is very characteristic. He salutes himself by saluting the Supreme Soul.
816 Sattwa is the attribute of righteousness. It is said to consist of eight and ten qualities. The commentator mentions them all.
817 i.e., Emancipation or complete identification with the Supreme Soul.
818 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.
819 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.
820 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.
821 The reading vagamritam is an error. The correct reading is gavamritam.
822 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.
823 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.
824 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.
825 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.
826 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.
827 The Sreevatsa is a beautiful whirl on Vishnu’s bosom.
828 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.
829 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.
830 I am the Soul of all creatures, and, therefore, unborn, the Soul being Eternal, Unbeginning and Unending. Hence am I called the Unborn.
831 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.
832 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.
833 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.
834 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.
835 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.
836 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.
837 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.
838 The Yajur-Veda consists, according to this calculation, of one hundred and one branches.
839 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.
840 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.
841 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.
842 Munja literally means green, or a grass of particular kind.
843 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.
844 He has been
pleased to assume the forms of Rishis Nara and Narayana.
845 i.e., he that was speaking to Arjuna.
846 Kala is literally Time or Eternity. It frequently means, however, death or destruction, or he that brings about death or destruction.
847 The sense is that Arjuna was only the ostensible instrument.
848 The questions of Janamejaya, it would seem, were addressed to Vyasa. All the editions, however, make Vaisampayana answer those questions.
849 It is difficult to say what this word means. I think with the commentator that it means shoulder joints.
850 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.
851 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.
852 Nara and Narayana are the displayed forms of the undisplayed Hari.
853 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.
854 Prithivi or Earth is said to be sarvamsaha. As forgiving as the Earth is a common form of expression in almost every Indian dialect.
855 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.
856 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.
The Sanskrit Epics Page 791