The sanskrit epics, p.875
The Sanskrit Epics, page 875
548 The commentator explains that when evening comes, one should respectfully salute one’s own feet. This custom has certainly died out in Bengal. A whirl is certainly observable on cowdung when it first drops from the cow; but the practice of making offering to it has also died out.
549 The second line seems to be unintelligible. The reading I take is Sraddheshu and not Schidreshu.
550 Vows and fasts, &c., should be observed after the Sankalpa or Resolution to that effect has been formally enunciated. Even a plunge in a piece of sacred water cannot be productive of merit unless the Sankalpa has been formally enunciated. The Sankalpa is the enunciation of the purpose for which the act is performed as also of the act that is intended to be performed.
551 Vrishalipati literally means the husband of a Sudra woman. By actually marrying a woman of the lowest order, by marrying before the elder brother, by marrying a girl that has attained to puberty, and by certain other acts, a Brahmana comes to be regarded as a Vrishalipati.
552 Kutapa is the hour about noontide. The shade of the elephant’s body implies a particular instant of time that is regarded as very favourable for the Sraddha. The man that performs such a Sraddha is regarded as acquiring the merits attaching to Sraddhas regularly performed for thirteen years.
553 In India the tooth-brush consists of a twig or a little branch. One end of it is chewed and softened. The softened fibres serve the purpose of a brush. Such a brush is used only once. It is thrown away after the brushing of the teeth is over.
554 It is difficult to identify what plants are meant by Karanjaka and Suvarachala.
555 Bhanda includes utensils of copper and brass such as plates and cups and jars and jugs. Broken utensils, to this day, are regarded inauspicious. They are rejected, as a rule, by every family. Kali (Evil?) has his abode in them, meaning that such utensils cause quarrels and disputes. Broken bed-steads also are regarded as capable of causing loss of wealth. Cocks and dogs should never be kept or reared in a house. The roots of trees afford shelter to scorpions and snakes and venomous insects and worms. One should not, therefore, plant trees or allow them to grow up within one’s abode.
556 A Brahmana’s fire should never be ignited by a Sudra. Women also should never be allowed to assist at Sraddhas for arranging the offerings.
557 Pramathas are the ghostly companions of Mahadeva. Literally, the name implies smiters.
558 Anujnatah literally implies permitted. These creatures, i.e., the kine, were permitted by me, means, perhaps, that they became my favourites. Brahman, it is said, solicited Maheswara to accept some kine in gift. The latter did accept some, and adopt from that time the device of the bull on his flag.
559 Sambhrama here means, probably, joy, or that gratification which shows itself in horripilation. It may also mean alacrity.
560 Upavasa here, as explained by the commentator, is used for Indriyajaya or subjugation of the senses.
561 He who takes his meals at the proper hours is said to observe fasts. He who avoids sexual congress with other women and associates with only his wedded spouse and that at her season, is said to observe Brahmacharya.
562 To sell the Vedas or any kind of knowledge is a great sin.
563 The correct reading of the latter half of the first line is nabaram natirogratah. The commentator explains, this means that ‘there is nothing inferior to it or beside it or before it.’ In the first part of the first line it has been said that there is nothing superior to it. The sense is that it includes all, being as comprehensive as Brahman.
564 Samprakshalas are those Rishis who wash all their utensils daily so that nothing is stored for them for the next day. Asmakuttas are those that use only two pieces of stone for husking their grain. Dantolukhalas are those that use their teeth for purposes of husking the grain they eat.
565 Swasarirapa-jivishu implies persons that do not stand in need of the services of others for the support of their bodies.
566 The great forests are called Virasthana for cowards cannot enter or reside in them.
567 Marum samsadhya implies abstention from even air and water as food or means of subsistence.
568 It should be noted that the word Vira in the various compounds in which it occurs here, does not mean heroes of war. On the other hand, it signifies heroes of righteousness and penances. The path of heroes is the forest, for cowards cannot go there. The attitude of heroes (Virasana) is a kind of attitude for Yogins to sit in.
569 Nisargat is literally through creation or original nature, or birth. Of course, what is implied is that one becomes a Brahmana, or Kshatriya, or Vaisya or Sudra, through original creation as such, by the Self-born, that is, birth.
570 Ugra means a fierce or cruel person. It is also applied to signify a person of a mixed caste whose occupation is the slaughter of animals in the chase. The commentator is silent. I think, the food supplied by a fierce or cruel person is meant here. What is said in this verse is that the several kinds of food spoken of here should be renounced by a good Brahmana.
571 The sense is this: if a Brahmana dies with any portion of the food of a Sudra, a Vaisya, or a Kshatriya in his stomach, in his next life he has to take birth as a Sudra, a Vaisya, or a Kshatriya. If, again, during life he subsists upon food supplied to him by a Sudra, a Vaisya, or a Kshatriya, he has to take birth in his next life as a Sudra, a Vaisya, or a Kshatriya.
572 Kundasin means a pander. It may also imply one who eats from off the vessel in which the food eaten has been cooked without, that is, using plates or leaves.
573 The sense seems to be this: a Vaisya ultimately becomes a Brahmana by observing the duties indicated in verses 30 to 33. As the immediate reward, however, of his observance of these duties, he becomes a great Kshatriya. What he should next do in order to become a Brahmana is said in the verses that follow.
574 This may, besides, imply the taking of a sixth portion of the merits acquired by his subjects through the righteous deeds they perform.
575 In India an inferior should always stand aside for letting his superior pass. The Kshatriya should give way to the Brahmana, the Vaisya to the Kshatriya, and the Sudra to the Vaisya.
576 i.e. Soul (including the Supreme Soul) and Not-soul.
577 Gauri is another name for Earth.
578 The Nadies or Rivers are feminine. Of course, among Rivers there are some that are masculine, notably, the Sindhu or Indus. Tirthas are places with sacred waters.
579 One who is free from vanity or arrogance deserves to be called Purusha. The absence of vanity is implied by soliciting the help of others even when one is competent oneself. Females follow females, such being their nature. It is a compliment that Parvati pays to Siva for Siva’s questioning her when he himself is well-acquainted with the topic upon which she is asked to discourse.
580 The word Sindhu in this verse does not imply the river Indus, but stands for a river in general. Grammatically, it qualifies Devika before it. Devika is another name of Sarayu.
581 According to the Hindu scriptures, marriage is not a contract. It is the union of two individuals of opposite sexes into one person for better performance of all deeds of piety.
582 Trivikrama is one who covered the three worlds with three steps of his. It implies Vishnu who assumed the form of a dwarf for beguiling the Asura king Vali.
583 The sense seems to be this: Thou knowest all things, all mysteries, yet Thou canst bear all this knowledge within Thyself. We, however, are so light-minded, i.e., destitute of gravity, that we are unable to bear within ourselves the knowledge of a mystery. As soon as we got that knowledge from Mahadeva, we felt the desire of letting it out; and, indeed, we have let it out at thy request, and let out unto whom? — unto one that must be secretly laughing at us for our seeming pride.
584 It is said that no person wishes to be vanquished by another in respect of anything. The only one whose victory or superiority, however, is bearable or, rather, prayed for, is the son. Hence, the Rishis wish unto Krishna a son even superior to him.
585 The ward Pushti literally signifies growth or advancement. Hence, it stands generally for excellence of greatness.
586 The correct reading is not pratisrayam but pratisravam which means promise or pledge.
587 The pledge, probably, refers to the oaths taken by Bhima and others about the slaughter of the Kauravas.
588 The sense is this: the king acquires great merit by wielding the rod of chastisement properly, i.e., by punishing those that deserve punishment. The infliction of punishment is what keeps the subjects within the restraints of duty. The rod of chastisement, therefore, is the very embodiment of the righteousness or merit of the king.
589 Vasudeva is Narayana, and Arjuna is Nara. Nara and Narayana had practised severe penances at Vadari on the breast of the Himavat for many thousand years. Vyasa afterwards adopted Vadari as his retreat.
590 The Hindu sages never attempt to speculate on the original creation of the universe. Their speculations, however, are concerned with what is called Avantara srishti or that creation which springs forth with the awakening of Brahman. Creation and Destruction have occurred ceaselessly and will occur ceaselessly. The original creation is impossible to conceive as Eternity cannot have a beginning.
591 Putatman means, of cleansed Soul. This implies that though He is the Lord or ruler of all existent objects, yet He is dissociated from them. The Refuge of the Emancipated — Comp. Gita, ‘Mamupetya tu Kaunteya punarjanma na vidyate,’ etc., Purusha is He that lies in a pura or the nine-doored mansion, i.e., the body. Sakshi or Witness implies that He sees all things directly, without any medium obstructing His vision. Kshetrajna implies the Chit lying within the body and who knows the body; however, being inert, is not cognisant of the Chit it holds.
592 He is called Yoga because of the mind resting upon Him while it is in Yoga abstraction. Pradhana, in Sankhya philosophy, is another name of Prakriti or original Nature. All things have sprung from the union of Prakriti and Purusha. Vasudeva, however, transcends Prakriti and Purusha and is their Lord. Narasinghavapu — He assumed the human form with a lion’s head for slaying the Asura Hiranyakasipu, the father of Prahlada.
593 Sarva implies the source of all existent and non-existent things and that in which all existent and non-existent things become merged at the universal dissolution. Sambhava signifies Him who takes birth at His own will. Acts cannot touch him. The birth of all other beings is determined by their acts in previous lives. Com. Gita, Paritranaya sadhunam etc. sambhavami yuge yuge. Bhuvana means one who attaches to acts their respective fruits i.e., he in consequence of whom the weal and woe of all creatures flow as due to acts.
594 Sambhu implies one whose birth has not been determined by extraneous circumstances, or other influences than his own wish, the birth of all other creatures being determined by forces extraneous to themselves. Aditya may also mean the foremost one among the deities especially called the Adityas. They are twelve in number. Dhatri may also imply one who upholds everything in the universe by multiplying Himself infinitely. Dhaturuttama may, besides, signify one who as Chit is superior to all elements like Earth, Water, etc., which constitute all that is not-Chit.
595 Aprameya is, literally, immeasurable. Sankara thus explains it: He has no such attributes as sound, etc; in consequence of this He is not an object of direct perception by the sense; nor can He be an object of inference, in consequence of there being nothing to which belong the same attributes as His, etc. His inconceivability is the foundation of His immeasurableness. Hrishikesa is regarded by European scholars as a doubtful word. The Hindu commentators do not regard it so. It implies the lord of the senses i.e., One who has his sense under complete control. Or, it may mean One who sways the sense of others, i.e., causes them to exercise their functions. Sankara proposes another meaning, viz. He that is the form of the Sun or the Moon and as such, the rays of light emanating from those luminaries and gladdening all creatures, are the hairs on His head. Manu is another name for Mantra or sacred words having great efficacy.
596 Krishna is one of the foremost names of the supreme God-head. It means One who is always in transports of joy. It is derived from krish which implies to be, and na meaning final Emancipation or cessation of existence; the compound probably means One in whom every attribute has been extinguished; hence, absence of change, of sorrow, of gift, etc., or, eternal and highest joy. Lohitaksha is Red-eyed, from His eyes being of the hue of polished copper. Pratardana, according to Sankara, means the killer of all creatures. Others take it as implying one who destroys the cheerlessness of his worshippers. Prabhuta is One who is Great or Vast in consequence of Knowledge, Puissance, Energy, and Renunciation, etc.; Pavitram, Mangalam, Param should be taken as one name, although each of them has a separate meaning.
597 Pranada is interpreted variously. It may mean He that causes the life-breaths to operate; He that, as Time suspends the life-breaths (i.e., kills all creatures); He that connects the life-breaths (i.e., set them a-going when threatened with extinction; hence, healer of diseases). Prana implies He who is the cause of the life of every living creature being Himself, as it were, the life-breath that inspires them. Hiranyagarbha signifies He that is identical with the Grandsire. Bhugarbha is one who has the Earth for his abdomen, implying that all things on Earth are in His abdomen.
598 Atmavan, other Beings are said to be Sariravan, Indriyavan, etc., in consequence of the possession of such attributes as Sarira, Indriya, etc. But the Supreme God-head is nothing but soul. He rests on his own true nature or essence without requiring anything extraneous like the deities or human beings whereon to live or exist,
599 Aha is the day; He is so called because of Jiva being, as it were, awakened when he goes to Him. As long as Jiva is at a distance from Him, he is steeped in the sleep of Avidya or Nescience (a happy word which Professor Max Muller has coined) Samvatsara or the year. He is so called because Time is His essence. Vyala — He is a huge and fierce snake that inspires dread.
600 Vrishakapi is otherwise explained by Valadeva Vidyabhushan, as He that showers blessings upon His worshippers and causes all His foes to tremble with fear.
601 Vishnu is supposed to be within the constellation called Sisumara or the Northern Bear. The stars, without changing their places per se, seem to revolve round this point within the constellation named.
602 In India, no man should worship the deities, with a full stomach. Indeed, one must abstain from every kind of food and drink if one has to worship the deities formally.
603 Rama of Bhrigu’s race went to Mahadeva for acquiring the science of arms. While dwelling in Siva’s retreat, he had a quarrel with Karttikeya or Kumara, the son of Siva’s loins. Rama worsted his preceptor’s son in battle, at which his preceptor, gratified with him, made him a present of his own battle-axe, wherewith the regenerate hero exterminated the Kshatriyas for full one and twenty times.
604 Many of these words beginning with Mahat represent Krishna’s own words as spoken to Arjuna in the Gita. ‘I am the foremost of sacrifices; I am the foremost of sacrificers,’ etc.
605 Referring to Hanumat and others among the apes that Rama led against Ravana.
606 The universe consists of Soul and Not-soul. Jiva, when cased in matter or Not-soul takes Not-soul for himself, in his ignorance. In fact until true knowledge is attained, the body is taken for self.
607 The sense is that untimely deaths do not occur in such places; nor fear of oppression or unlawful chastisement by the king; etc.
608 The Bengal reading mrishtascha varina is incorrect. The Bombay reading mrishtasya varinsha is correct.
609 The word kavi used in this verse, means Agni or fire, as explained by the commentator. One of the vernacular translators wrongly takes it as implying the preceptor Sukara.
610 The last verse, as read in the Bengal texts, is vicious. Nastyandam astitu Brahma, etc., is the correct reading.
611 To an afflicted person the day seems long.
612 The sense is that it is this Kesava who upholds the cause of Righteousness when dangers overtake it, cf. ‘Yada yada hi dharmasya, etc.’ in the Gita. It does not mean that when doubts are entertained by persons on questions of morality, it is Kesava who dispels them.
613 Refers to the existence of Brahma when all else is nought.
614 The fivefold seed consists of the four orders of creatures and acts which determine the conditions of all beings.
615 Eagle marmelos, Linn.
616 Durvasa is regarded as a portion of Mahadeva. The question of Yudhishthira, therefore, really relates to Mahadeva although the name that occurs is of Durvasa.
617 A Parvam is a knot. Reeds and bamboos consist of a series of knots. The space between two knots is called a Salya.
618 The allusion is to the fiery mare’s head which is supposed to wander through the ocean.
619 Verses 4 to 9 are extremely difficult. They represent so many surceases. Nilakantha, however, has shown great ingenuity in expounding them. In the first line of 4, drishtam refers to pratyaksham, and srutam to sruti or agama. Hence, what is meant by the first line is, — Innumerable are the cases of both direct perception and scriptural assertion in which the scriptures are regarded as more authoritative, and those is which direct perception is regarded as more authoritative. In 5, the speaker refers to the atomic and other theories of the creation derived from Reason. Bhishma declares it as his opinion that all such theories are untenable or groundless. In the first line of 6, the word Ekam implies Brahma. The sense is, if thou thinkest that Brahma alone is the cause of the universe and in thinking so becomest landed on doubt. The reply to this is that Yoga for a long course of years will enable thee to comprehend the sufficiency of unassisted Brahma to evolve the universe. In 7, anekam pranayatram kalpamanena refers to one who without leading any particular or settled mode of life lives just as it suits him to live, that is, who leads the life of a religious mendicant never thinking of the morrow. In 9, anihaddham vacha implies what is not defined or indicated by the words of the Vedas or scriptures. The Burdwan Pundits have made a mess of the whole passage, or, rather, of nearly the whole of this section.
549 The second line seems to be unintelligible. The reading I take is Sraddheshu and not Schidreshu.
550 Vows and fasts, &c., should be observed after the Sankalpa or Resolution to that effect has been formally enunciated. Even a plunge in a piece of sacred water cannot be productive of merit unless the Sankalpa has been formally enunciated. The Sankalpa is the enunciation of the purpose for which the act is performed as also of the act that is intended to be performed.
551 Vrishalipati literally means the husband of a Sudra woman. By actually marrying a woman of the lowest order, by marrying before the elder brother, by marrying a girl that has attained to puberty, and by certain other acts, a Brahmana comes to be regarded as a Vrishalipati.
552 Kutapa is the hour about noontide. The shade of the elephant’s body implies a particular instant of time that is regarded as very favourable for the Sraddha. The man that performs such a Sraddha is regarded as acquiring the merits attaching to Sraddhas regularly performed for thirteen years.
553 In India the tooth-brush consists of a twig or a little branch. One end of it is chewed and softened. The softened fibres serve the purpose of a brush. Such a brush is used only once. It is thrown away after the brushing of the teeth is over.
554 It is difficult to identify what plants are meant by Karanjaka and Suvarachala.
555 Bhanda includes utensils of copper and brass such as plates and cups and jars and jugs. Broken utensils, to this day, are regarded inauspicious. They are rejected, as a rule, by every family. Kali (Evil?) has his abode in them, meaning that such utensils cause quarrels and disputes. Broken bed-steads also are regarded as capable of causing loss of wealth. Cocks and dogs should never be kept or reared in a house. The roots of trees afford shelter to scorpions and snakes and venomous insects and worms. One should not, therefore, plant trees or allow them to grow up within one’s abode.
556 A Brahmana’s fire should never be ignited by a Sudra. Women also should never be allowed to assist at Sraddhas for arranging the offerings.
557 Pramathas are the ghostly companions of Mahadeva. Literally, the name implies smiters.
558 Anujnatah literally implies permitted. These creatures, i.e., the kine, were permitted by me, means, perhaps, that they became my favourites. Brahman, it is said, solicited Maheswara to accept some kine in gift. The latter did accept some, and adopt from that time the device of the bull on his flag.
559 Sambhrama here means, probably, joy, or that gratification which shows itself in horripilation. It may also mean alacrity.
560 Upavasa here, as explained by the commentator, is used for Indriyajaya or subjugation of the senses.
561 He who takes his meals at the proper hours is said to observe fasts. He who avoids sexual congress with other women and associates with only his wedded spouse and that at her season, is said to observe Brahmacharya.
562 To sell the Vedas or any kind of knowledge is a great sin.
563 The correct reading of the latter half of the first line is nabaram natirogratah. The commentator explains, this means that ‘there is nothing inferior to it or beside it or before it.’ In the first part of the first line it has been said that there is nothing superior to it. The sense is that it includes all, being as comprehensive as Brahman.
564 Samprakshalas are those Rishis who wash all their utensils daily so that nothing is stored for them for the next day. Asmakuttas are those that use only two pieces of stone for husking their grain. Dantolukhalas are those that use their teeth for purposes of husking the grain they eat.
565 Swasarirapa-jivishu implies persons that do not stand in need of the services of others for the support of their bodies.
566 The great forests are called Virasthana for cowards cannot enter or reside in them.
567 Marum samsadhya implies abstention from even air and water as food or means of subsistence.
568 It should be noted that the word Vira in the various compounds in which it occurs here, does not mean heroes of war. On the other hand, it signifies heroes of righteousness and penances. The path of heroes is the forest, for cowards cannot go there. The attitude of heroes (Virasana) is a kind of attitude for Yogins to sit in.
569 Nisargat is literally through creation or original nature, or birth. Of course, what is implied is that one becomes a Brahmana, or Kshatriya, or Vaisya or Sudra, through original creation as such, by the Self-born, that is, birth.
570 Ugra means a fierce or cruel person. It is also applied to signify a person of a mixed caste whose occupation is the slaughter of animals in the chase. The commentator is silent. I think, the food supplied by a fierce or cruel person is meant here. What is said in this verse is that the several kinds of food spoken of here should be renounced by a good Brahmana.
571 The sense is this: if a Brahmana dies with any portion of the food of a Sudra, a Vaisya, or a Kshatriya in his stomach, in his next life he has to take birth as a Sudra, a Vaisya, or a Kshatriya. If, again, during life he subsists upon food supplied to him by a Sudra, a Vaisya, or a Kshatriya, he has to take birth in his next life as a Sudra, a Vaisya, or a Kshatriya.
572 Kundasin means a pander. It may also imply one who eats from off the vessel in which the food eaten has been cooked without, that is, using plates or leaves.
573 The sense seems to be this: a Vaisya ultimately becomes a Brahmana by observing the duties indicated in verses 30 to 33. As the immediate reward, however, of his observance of these duties, he becomes a great Kshatriya. What he should next do in order to become a Brahmana is said in the verses that follow.
574 This may, besides, imply the taking of a sixth portion of the merits acquired by his subjects through the righteous deeds they perform.
575 In India an inferior should always stand aside for letting his superior pass. The Kshatriya should give way to the Brahmana, the Vaisya to the Kshatriya, and the Sudra to the Vaisya.
576 i.e. Soul (including the Supreme Soul) and Not-soul.
577 Gauri is another name for Earth.
578 The Nadies or Rivers are feminine. Of course, among Rivers there are some that are masculine, notably, the Sindhu or Indus. Tirthas are places with sacred waters.
579 One who is free from vanity or arrogance deserves to be called Purusha. The absence of vanity is implied by soliciting the help of others even when one is competent oneself. Females follow females, such being their nature. It is a compliment that Parvati pays to Siva for Siva’s questioning her when he himself is well-acquainted with the topic upon which she is asked to discourse.
580 The word Sindhu in this verse does not imply the river Indus, but stands for a river in general. Grammatically, it qualifies Devika before it. Devika is another name of Sarayu.
581 According to the Hindu scriptures, marriage is not a contract. It is the union of two individuals of opposite sexes into one person for better performance of all deeds of piety.
582 Trivikrama is one who covered the three worlds with three steps of his. It implies Vishnu who assumed the form of a dwarf for beguiling the Asura king Vali.
583 The sense seems to be this: Thou knowest all things, all mysteries, yet Thou canst bear all this knowledge within Thyself. We, however, are so light-minded, i.e., destitute of gravity, that we are unable to bear within ourselves the knowledge of a mystery. As soon as we got that knowledge from Mahadeva, we felt the desire of letting it out; and, indeed, we have let it out at thy request, and let out unto whom? — unto one that must be secretly laughing at us for our seeming pride.
584 It is said that no person wishes to be vanquished by another in respect of anything. The only one whose victory or superiority, however, is bearable or, rather, prayed for, is the son. Hence, the Rishis wish unto Krishna a son even superior to him.
585 The ward Pushti literally signifies growth or advancement. Hence, it stands generally for excellence of greatness.
586 The correct reading is not pratisrayam but pratisravam which means promise or pledge.
587 The pledge, probably, refers to the oaths taken by Bhima and others about the slaughter of the Kauravas.
588 The sense is this: the king acquires great merit by wielding the rod of chastisement properly, i.e., by punishing those that deserve punishment. The infliction of punishment is what keeps the subjects within the restraints of duty. The rod of chastisement, therefore, is the very embodiment of the righteousness or merit of the king.
589 Vasudeva is Narayana, and Arjuna is Nara. Nara and Narayana had practised severe penances at Vadari on the breast of the Himavat for many thousand years. Vyasa afterwards adopted Vadari as his retreat.
590 The Hindu sages never attempt to speculate on the original creation of the universe. Their speculations, however, are concerned with what is called Avantara srishti or that creation which springs forth with the awakening of Brahman. Creation and Destruction have occurred ceaselessly and will occur ceaselessly. The original creation is impossible to conceive as Eternity cannot have a beginning.
591 Putatman means, of cleansed Soul. This implies that though He is the Lord or ruler of all existent objects, yet He is dissociated from them. The Refuge of the Emancipated — Comp. Gita, ‘Mamupetya tu Kaunteya punarjanma na vidyate,’ etc., Purusha is He that lies in a pura or the nine-doored mansion, i.e., the body. Sakshi or Witness implies that He sees all things directly, without any medium obstructing His vision. Kshetrajna implies the Chit lying within the body and who knows the body; however, being inert, is not cognisant of the Chit it holds.
592 He is called Yoga because of the mind resting upon Him while it is in Yoga abstraction. Pradhana, in Sankhya philosophy, is another name of Prakriti or original Nature. All things have sprung from the union of Prakriti and Purusha. Vasudeva, however, transcends Prakriti and Purusha and is their Lord. Narasinghavapu — He assumed the human form with a lion’s head for slaying the Asura Hiranyakasipu, the father of Prahlada.
593 Sarva implies the source of all existent and non-existent things and that in which all existent and non-existent things become merged at the universal dissolution. Sambhava signifies Him who takes birth at His own will. Acts cannot touch him. The birth of all other beings is determined by their acts in previous lives. Com. Gita, Paritranaya sadhunam etc. sambhavami yuge yuge. Bhuvana means one who attaches to acts their respective fruits i.e., he in consequence of whom the weal and woe of all creatures flow as due to acts.
594 Sambhu implies one whose birth has not been determined by extraneous circumstances, or other influences than his own wish, the birth of all other creatures being determined by forces extraneous to themselves. Aditya may also mean the foremost one among the deities especially called the Adityas. They are twelve in number. Dhatri may also imply one who upholds everything in the universe by multiplying Himself infinitely. Dhaturuttama may, besides, signify one who as Chit is superior to all elements like Earth, Water, etc., which constitute all that is not-Chit.
595 Aprameya is, literally, immeasurable. Sankara thus explains it: He has no such attributes as sound, etc; in consequence of this He is not an object of direct perception by the sense; nor can He be an object of inference, in consequence of there being nothing to which belong the same attributes as His, etc. His inconceivability is the foundation of His immeasurableness. Hrishikesa is regarded by European scholars as a doubtful word. The Hindu commentators do not regard it so. It implies the lord of the senses i.e., One who has his sense under complete control. Or, it may mean One who sways the sense of others, i.e., causes them to exercise their functions. Sankara proposes another meaning, viz. He that is the form of the Sun or the Moon and as such, the rays of light emanating from those luminaries and gladdening all creatures, are the hairs on His head. Manu is another name for Mantra or sacred words having great efficacy.
596 Krishna is one of the foremost names of the supreme God-head. It means One who is always in transports of joy. It is derived from krish which implies to be, and na meaning final Emancipation or cessation of existence; the compound probably means One in whom every attribute has been extinguished; hence, absence of change, of sorrow, of gift, etc., or, eternal and highest joy. Lohitaksha is Red-eyed, from His eyes being of the hue of polished copper. Pratardana, according to Sankara, means the killer of all creatures. Others take it as implying one who destroys the cheerlessness of his worshippers. Prabhuta is One who is Great or Vast in consequence of Knowledge, Puissance, Energy, and Renunciation, etc.; Pavitram, Mangalam, Param should be taken as one name, although each of them has a separate meaning.
597 Pranada is interpreted variously. It may mean He that causes the life-breaths to operate; He that, as Time suspends the life-breaths (i.e., kills all creatures); He that connects the life-breaths (i.e., set them a-going when threatened with extinction; hence, healer of diseases). Prana implies He who is the cause of the life of every living creature being Himself, as it were, the life-breath that inspires them. Hiranyagarbha signifies He that is identical with the Grandsire. Bhugarbha is one who has the Earth for his abdomen, implying that all things on Earth are in His abdomen.
598 Atmavan, other Beings are said to be Sariravan, Indriyavan, etc., in consequence of the possession of such attributes as Sarira, Indriya, etc. But the Supreme God-head is nothing but soul. He rests on his own true nature or essence without requiring anything extraneous like the deities or human beings whereon to live or exist,
599 Aha is the day; He is so called because of Jiva being, as it were, awakened when he goes to Him. As long as Jiva is at a distance from Him, he is steeped in the sleep of Avidya or Nescience (a happy word which Professor Max Muller has coined) Samvatsara or the year. He is so called because Time is His essence. Vyala — He is a huge and fierce snake that inspires dread.
600 Vrishakapi is otherwise explained by Valadeva Vidyabhushan, as He that showers blessings upon His worshippers and causes all His foes to tremble with fear.
601 Vishnu is supposed to be within the constellation called Sisumara or the Northern Bear. The stars, without changing their places per se, seem to revolve round this point within the constellation named.
602 In India, no man should worship the deities, with a full stomach. Indeed, one must abstain from every kind of food and drink if one has to worship the deities formally.
603 Rama of Bhrigu’s race went to Mahadeva for acquiring the science of arms. While dwelling in Siva’s retreat, he had a quarrel with Karttikeya or Kumara, the son of Siva’s loins. Rama worsted his preceptor’s son in battle, at which his preceptor, gratified with him, made him a present of his own battle-axe, wherewith the regenerate hero exterminated the Kshatriyas for full one and twenty times.
604 Many of these words beginning with Mahat represent Krishna’s own words as spoken to Arjuna in the Gita. ‘I am the foremost of sacrifices; I am the foremost of sacrificers,’ etc.
605 Referring to Hanumat and others among the apes that Rama led against Ravana.
606 The universe consists of Soul and Not-soul. Jiva, when cased in matter or Not-soul takes Not-soul for himself, in his ignorance. In fact until true knowledge is attained, the body is taken for self.
607 The sense is that untimely deaths do not occur in such places; nor fear of oppression or unlawful chastisement by the king; etc.
608 The Bengal reading mrishtascha varina is incorrect. The Bombay reading mrishtasya varinsha is correct.
609 The word kavi used in this verse, means Agni or fire, as explained by the commentator. One of the vernacular translators wrongly takes it as implying the preceptor Sukara.
610 The last verse, as read in the Bengal texts, is vicious. Nastyandam astitu Brahma, etc., is the correct reading.
611 To an afflicted person the day seems long.
612 The sense is that it is this Kesava who upholds the cause of Righteousness when dangers overtake it, cf. ‘Yada yada hi dharmasya, etc.’ in the Gita. It does not mean that when doubts are entertained by persons on questions of morality, it is Kesava who dispels them.
613 Refers to the existence of Brahma when all else is nought.
614 The fivefold seed consists of the four orders of creatures and acts which determine the conditions of all beings.
615 Eagle marmelos, Linn.
616 Durvasa is regarded as a portion of Mahadeva. The question of Yudhishthira, therefore, really relates to Mahadeva although the name that occurs is of Durvasa.
617 A Parvam is a knot. Reeds and bamboos consist of a series of knots. The space between two knots is called a Salya.
618 The allusion is to the fiery mare’s head which is supposed to wander through the ocean.
619 Verses 4 to 9 are extremely difficult. They represent so many surceases. Nilakantha, however, has shown great ingenuity in expounding them. In the first line of 4, drishtam refers to pratyaksham, and srutam to sruti or agama. Hence, what is meant by the first line is, — Innumerable are the cases of both direct perception and scriptural assertion in which the scriptures are regarded as more authoritative, and those is which direct perception is regarded as more authoritative. In 5, the speaker refers to the atomic and other theories of the creation derived from Reason. Bhishma declares it as his opinion that all such theories are untenable or groundless. In the first line of 6, the word Ekam implies Brahma. The sense is, if thou thinkest that Brahma alone is the cause of the universe and in thinking so becomest landed on doubt. The reply to this is that Yoga for a long course of years will enable thee to comprehend the sufficiency of unassisted Brahma to evolve the universe. In 7, anekam pranayatram kalpamanena refers to one who without leading any particular or settled mode of life lives just as it suits him to live, that is, who leads the life of a religious mendicant never thinking of the morrow. In 9, anihaddham vacha implies what is not defined or indicated by the words of the Vedas or scriptures. The Burdwan Pundits have made a mess of the whole passage, or, rather, of nearly the whole of this section.
