The sanskrit epics, p.787
The Sanskrit Epics, page 787
481 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.
482 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.
483 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.
484 i.e., by Dhyana and Dharana.
485 This has reference to Usanas’ attaining to the status of a planet (Venus) in the firmament.
486 Nadantah is one word. It means Hinsa-sunyah. Danti cchinatti iti danta. Its reverse is Nadantah.
487 Nirdishta refers to Seva.
488 i.e., they take the hues of the society they keep. Hence, it is very desirable for them to live with the good.
489 This son of Dhatri is the god of the clouds.
490 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.
491 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.
492 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.
493 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.
494 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.
495 Samsiddhadhigamam is explained by the commentator thus: Samsiddhah is nityasiddah, i.e., atman; tadadhigamam is atmajnanam.
496 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.
497 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.
498 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.
499 i.e., their penances of past lives.
500 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?
501 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.
502 I expand the second line a little for making it intelligible.
503 By ‘stainless penances’ is meant nishkamam tapah or penances undertaken without desire of fruit.
504 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.
505 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.
506 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.’
507 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.
508 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.
509 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.
510 I am not sure that I have understood these two verses correctly. Verse 33 is evidently a cruce.
511 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 who casts off all attachments, and who devotes himself to Yoga, succeeds in attaining to the felicity of Emancipation.
512 The Burdwan translator wrongly renders the second line of this verse. All the texts read this line in the same way.
513 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.
514 Vinasamabhikankhatam is explained in the alternative by the commentator in a very fanciful way. Kriyavatam is explained as ‘observant of the duties of Tirthavasins.’
515 The commentator is for explaining the second line exoterically.
516 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.
517 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.
518 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.
519 Acts are all perishable in respect of their consequences.
520 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.
521 Both yasya and sa refer to the foe called Ignorance. Rajaputra is a vocative. Paraiti is nasyati.
522 Vanchate is preceded by kamena understood.
523 It has been explained in previous sections that sreyas or nisreyas means good or excellent as applied to moral merit.
524 By buddhiman is meant the man who is freed from attachment. Similarly, by durbuddhih is meant the man who is the slave of attachments.
525 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.
526 The sense is that after the manner of the fabulous gem, Jiva attracts to itself, through Yoga, the status of Brahma.
527 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 oil. 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.
528 The track is that of Knowledge. Vide verse 3 above.
529 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.
530 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?
531 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.
532 The sense is that one who has cast off objects of enjoyment and become emancipated, does not obtain rebirth.
533 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.
534 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.
535 In this verse the word Prakriti is used in an entirely different sense. It means here Ignorance.
536 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.
537 Vide note to verse 21 above.
538 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.
539 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.
540 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.
541 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.
542 i.e., the assailant, finding his victim forgiving, himself burns with repentance.
543 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.
544 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.
545 The commentator explains that the object of this verse is to show the merits of that man whose ignorance has disappeared.
546 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.
547 The examples of Viswamitra and others may be cited in this instance.
548 Dharana is holding the soul in self-reflection, preventing it the while from wandering. Samadhi is complete abstraction.
549 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.
550 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 Understanding is said to have four incidents appertaining to it, viz., doubt, ascertainment, pride, and memory. Tamas (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.
551 ‘Durga’ is an inaccessible region such as a forest or wilderness which cannot be passed through except with great pain and danger.
552 The correct reading seems to be sthira-vratati-samkulam.
553 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.
554 In the second line of 72, dustaram janma means janma-yuktam dustaram.
555 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.
