The Mahabharata of Krishna Dwaipayana Vyasa, Volume 4 by or: Kisari Mohan Ganguli

O >> or: Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa, Volume 4

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74. Satyasandhah is the Bengal reading. The Bombay reading is
satrasatwah, meaning, as the commentator explains, satya-sankalpah.

75. Vigraham is explained by the commentator as
visishthanubhanbhava-rupam or nishkalam jnaptimatram.

76. In verse 369 ante Upamanyu says that Krishna is to receive from
Mahadeva sixteen and eight boons. The commentator, stretching the words
has tried to explain them as signifying a total of eight, and eight i.e.,
eight are to be obtained from Mahadeva, and eight from his divine spouse
Uma. The language, however, is such that this meaning cannot be put upon
it without doing violence to it.

77. The commentator explains this as 'thou art the cleanser of all
cleansing entities, i.e., it is in consequence of thee, Ganga and the
others have received the power of cleansing other things and creatures.

78. Adhyatma: that occupies the inner body. Adhibhuta: elements., prima,
eyes, ears, etc.; Adhidaivata: sun, moon, etc. that control over the
bhutas. Adhiloka--one occupying the lokas; Adhivijnana--one occupying the
plane of consciousness; Adhiyajna--one conducting the sacrifices residing
in the heart of the jivas.

79. i.e., they attain to Emancipation when they behold thee in the
firmament of their own hearts, or succeed in identifying their own souls
with thee.

80. The guha or cave in which Brahman is concealed is the heart of every
living creature.

81. The worlds or regions commonly enumerated are Bhu, Bhuva, Swa, Maha,
Jana, Tapa, and Satya. The eight well-known forms of Mahadeva are Water,
Fire, Hotri, Sun, Moon, Space, Earth and Wind. In his form of water he is
called Bhava; in that of fire, he is called Rudra; in that of Hotri he is
called Pasupati; in that of the Sun, he is called Isana, in that of the
Moon, he is called Mahadeva; in that of Space, he is called Bhima; in
that of Earth, he is called Sarva; and in that of wind, he is called
Ugra. Compare the benediction in Kalidasa's Shakuntalam.

82. The cave in which Mahadeva has been concealed is the cave of the
Scriptures: probably, difficult texts.

83. The sense is that these persons have not to make any extraordinary
efforts for beholding thee. Their devotion is sufficient to induce thee
to show thyself unto them.

84. Devayana and Pitriyana are the two courses or paths by which the
departed have to attain to their ends. Those going by the former reach
the Sun; while those that go by the latter reach the Moon.

85. The first is that which is according to the rites inculcated in the
Srutis; second is according to the procedure laid down in the Smritis,
and the third is the way or manner constituted by Dhyana or meditation.

86. Vide Sankhya karika. With original Prakriti, the seven beginning with
Mahat and Ahankara and numbering the five Tanmatras.

87. Both the vernacular translators render the last verse most
erroneously. K.P. Singha skips over every difficulty. In the Anusasana,
this characteristic of his is more marked than in the Santi. The Burdwan
translators very rarely skip over a verse, but they are very generally in
the wrong. Nilakantha explains that Devesah is Brahma. The meaning,
therefore, is that Tandi said unto me those secret names which Brahma had
applied unto the high-souled one or Mahadeva. The Bengal reading Devesa,
in the vocative, is incorrect.

88. i.e., if recited, it destroys all fear or Rakshasas, for these either
fly away at its sound or are even killed.

89. i.e., it has the merit that is attached to either Meditation or Yoga.

90. Both Sthira and Sthanu imply immutability or freedom from change.

91. The commentator explains that Bhava is here used in the sense of that
from which all things now and into which all things merge when the
universal dissolution comes. Or, it may imply, mere existence, without
reference, that is, to any attribute by which it is capable of being
described or comprehended.

92. i.e., Virat or vast or Infinite.

93. The task of rendering these names is exceedingly difficult. In the
original, many of these names are such that they are capable of more than
one interpretation. The commentator often suggests more than one meaning.
Each name would require a separate note for explaining all its bearings.
Niyata is literally one who is observant of fasts and vows and who has
restrained his senses. Hence it means an ascetic. Mahadeva is an ascetic.
Smasanu is either a crematorium, the place where dead creatures lie down,
or, it may mean Varanasi, the sacred city of Siva, where creatures dying
have not to take rebirth. Siva is both a resident of crematoria and of
Varanasi.

94. Or, the universe is displayed in thee.

95. Probably, what is said here is that Mahadeva is the Pratyag Soul free
from ignorance.

96. By Niyama is meant purity both internal and external, contentedness,
with whatever is got, penances, Vedic studies, meditation on the Deity,
etc.

97. Nidhi implies the largest number that can be named in Arithmetical
notation. Hence, it implies, as the commentator correctly explains, the
possessor of inexhaustible felicity and gladness.

98. Sahasraksha is either Indra or possessor of innumerable eyes in
consequence of Mahadeva's being identical with the universe. Visalaksha
is one whose eyes are of vast power, because the Past and the Future are
seen by them even as the Present. Soma implies either the Moon or the
juice of the Soma i.e. the libations poured in the sacrificial fire. All
righteous persons, again, become luminaries in the firmament. It is
Mahadeva that makes them so i.e., he is the giver of glorious forms to
those that deserve them.

99. Many of these names require comments to be intelligible. Ketu is no
plant but Hindu astronomers name the descending node of the Moon by that
name. Hence Rahu is the ascending node of the Moon. Graha, is that which
seizes; Grahapati is Mangala, so called for its malevolence, Varah is
Vrihaspati or Jupiter, who is the counterself of Sukra or Venus. In Hindu
mythology, Sukra is a male person, the preceptor of the Daityas and
Asuras. Atri is Vudha or Mercury, represented as the sons of Atri.
Atryahnamaskarta is Durvasas who was the son of Atri's wife, got by the
lady through a boon of Mahadeva. Daksha's Sacrifice sought to fly away
from Siva, but the latter pursued it and shot his arrow at it for
destroying it downright.

100. Suvarna-retas is explained by the commentator as follows: At first
he created water and then cast his seed into it. That seed became a
golden egg. It may also mean that Mahadeva is Agni or the deity of fire,
for gold represents the seed of Agni.

101. The sense is this: Jiva carries that seed of acts, i.e., Ignorance
and Desire, with him. In consequence of this seed, Jiva travels from one
world into another ceaselessly. This seed, therefore, is the conveyance
or the means of locomotion of Jiva. Mahadeva is Jiva. The soul is called
the rider, and the body is the car that bears the Soul on it.

102. Ganapati is Ganesa, the eldest son of Mahadeva. The Ganas are mighty
beings that wait upon Mahadeva. This make up the first hundred names. The
commentator takes Avala and Gana together.

103. Digvasas means nude. The Puranas say that for stupefying the wives
of certain ascetics, Mahadeva became nude on one occasion. The real
meaning, however, is that he is capable of covering and does actually
cover even infinite space. In the sense of nude, the word means one that
has empty space for his cover or vestments.

104. The meaning is that with thee Knowledge is penance instead of actual
physical austerities being so. This is only another way of saying that
thou hast Jnanamayam Tapah.

105. Sataghni a killer of hundred; Wilson thinks it was a kind of rocket.

106. Harikesa means one having the senses for one's rays, i.e., one who
displays all objects before the soul through the doors of the senses. The
meaning is that Mahadeva is he through whose puissance the mind succeeds
in acquiring knowledge through the senses.

107. Krishna is explained by the commentator thus. Krish is a word
signifying Bhu or Existence. The letter n (the palatal one) signifies
nivritti. Hence Krishna is anandatanmatra.

108. Kaparddin is thus explained by the commentator Kam Jalam pivati iti
kapah. So called because of the incident noted in the text, for the
matted locks of Mahadeva had sucked up the river Ganga when it first fell
from heaven. Then Rit means sovereignty or lordship. Riddah is one that
gives sovereignty. Combining the two, the compound Kaparddin is formed.

109. Nabhah means space which implies puissance. That Nabhah is the
sthala or abode of Mahadeva. The Bengal texts which read Nabhastala are
vicious.

110. The deities are said to move about during the day, while the Asuras
and Rakshasas during the night. What is said, therefore, here is that
thou art the deities and thou art their foes of the Daityas and others.

111. Sound, only when manifested, becomes perceptible. When unmanifest
and lying in the womb of eternal space, it is believed to have an
existence. Unmanifest Brahman is frequently represented as anahatah
savdah or unstruck sound.

112. These four ways are as enumerated by commentator, Visva, Taijasa,
Prajna, Sivadhyana.

113. It may also mean that thou art he called Buddha who preached against
all sacrifices.

114. The commentator explains that Mahadeva's defeat at the hands of
Krishna in the city of Vana was due to Mahadeva's kindness for Krishna,
even as Krishna broke his own vow of never taking up arms in the battle
of Kurukshetra, for honouring his worshipper Bhishma who had vowed that
he would compel Krishna to take up arms.

115. The sense is this: when the universal destruction cones and all
becomes a mighty expanse of water, there appears a banian tree under
whose shade the immortal Rishi Markandeya sees a boy who is Mahavishnu.

116. It may also mean that thou art he at whose approach all the Daitya
troops fled in all directions.

117. i.e., thou art Time itself. This is the implication.

118. By these three names what is indicated is that Mahadeva is a
householder, it Sanyasin and a forest-recluse. House-holders bear a tuft
of hair on their heads, Sanyasins have bald heads, while forest recluses
or Vanaprasthis have matted locks.

119. The sense is that Brahman is felt by every one in the firmament of
his own heart. Mahadeva, as identical with Brahman is displayed in the
heart that is within the physical case. Hence, he may be said to take
birth or appear in his effulgence within every one's body.

120. Kalakatankatah is explained by the commentator as follows:--Kala is
Yama. He is covered over with the illusion of the Supreme Deity. This all
covering illusion, again, has the Supreme Deity for its cover. Thou art
that Supreme Deity.

121. Vibhaga and Sarvaga, the commentator explains, are used for
indicating that thou art the universe as Vyashti and Samashti.

122. Some editions read susaranab, meaning thou art he who well protects
the universe.

123. The golden mail being the illusion of the Supreme Deity in
consequence of which the universe has become displayed.

124. Thou art Pasupati; atodyah pratodanarhah pasavah yasya iti.

125. The commentator explains that Tarangavit, which is literally
conversant with waves means one that is acquainted with the joys or
pleasures that arise from the possession or enjoyment of worldly things,
for such joys may truly be likened to waves which appear and disappear on
the bosom of the sea or ocean of Eternity.

126. The commentator explains that the binder of Asura chiefs refers to
the Supreme Deity's form of Vishnu in which he had bound Vali, the chief
of the Asuras. The plural form has reference to successive Kalpas.

127. The sense is that thou art he that is well conversant with the
ritual of sacrifices.

128. Or, it may mean that thou art he that has no vestments, for no
vestments can cover thy vast limbs.

129. Those that uphold others are, for example, the elephants that stand
at the different points of the compass, the snake Sesha, etc. What is
said here is that thou art the best of all these or all such beings.

130. The sense is that thou art Vishnu who is the foremost of the
celestials and thou art Agni who is the lowest of the celestials; i.e.,
thou art all the celestials.

131. The body is as it were a pit into which the soul falls, determined
by Desire and Ignorance.

132. Vasu, the commentator explains, indicates the Wind, for it means
that which establishes all things into itself.

133. Nisachara is one acting through nisa, or Avidya, i.e., one who
enjoys all objects, implying Jiva invested with Ignorance.

134. The Soul can view the Soul or itself, if it can transcend the body
with the aid of Yoga.

135. The commentator explains that the first word means that thou art
Hansa and that the second word means thou art Paramahansa.

136. Varhaspatya is a word that is applied to a priest. The deities first
got their priest for assisting them at their sacrifices. Human beings
then got theirs. Those born after Vrihaspati are Vrihaspatyas.

137. This word Nandivardhanah may also mean he that withdraws or takes
away the joys previously conferred.

138. The language of the Veda is divine. That of the scriptures is human.

139. Literally, crown of the head.

140. i.e., that succeeds in effecting his Emancipation.

141. Mahanakha refers to the incarnation of Narasingha or the Man-lion
assumed for slaying the Daitya Hiranyakasipu, the father of Prahlada.
Maharoman has reference to the form of the mighty or vast Boar that the
Supreme Deity assumed for raising the submerged Earth on his tusks.

142. Mahamuni may mean either one that is very mananasilah or one that is
exceedingly taciturn.

143. How the world has been likened to a tree has been explained in the
Moksha sections of the Santi Parvan.

144. This is explained in the sense of no one being able to enquire after
Brahman unless he has a body, however subtile, with the necessary senses
and understanding. It may also mean that the tree of the world furnishes
evidence of the existence of the Supreme Deity.

145. Both the vernacular translators have rendered many of these names
most carelessly. The Burdwan translator takes Yaju as one name and
Padabhuja as another. This is very absurd.

146. These are the ten previously enumerated, beginning with residence in
the mother's womb and ending with death as the tenth, with heaven the
eleventh and Emancipation the twelfth.

147. It should be remembered that Kali which is either the age of
sinfulness or the presiding deity of that age and, therefore, a
malevolent one, is highly propitious to Emancipation. The world being
generally sinful, those who succeed in living righteously in this age or
under the sway of this malevolent deity, very quickly attain to heaven if
heaven be their object, or Emancipation if they strive for Emancipation.

148. Implying that thou assumest the form of the constellation called the
Great Bear, and moving onward in space causest the lapse of Time. This
constellation, in Hindu astronomy, is known by the name of Sisumara
because of its resemblance with the form of a tortoise.

149. The word bhashma, meaning ashes, literally signifies anything that
dispels, tears off all bonds, and cures every disease. Ashes are used by
Sanyasins for rubbing their bodies as a mark of their having consumed
every sin and cut off every bond and freed themselves from all diseases.

150. Mahadeva gave a quantity of ashes to his devotees for protecting
them from sin.

151. Vide the story of Mankanaka. The Rishi of that name, beholding
vegetable juice issuing from his body, began to dance in joy. The whole
universe, overpowered by a sympathetic influence, began to dance with
him. At this, for protecting the universe, Mahadeva showed himself to
Mankanaka and, pressing his fingers, brought out a quantity of ashes,
thus showing that his body was made of ashes.

152. Anukari literally means an accessory. In the form of Vishnu or
Krishna, the Supreme Deity addrest himself to aid Arjuna in slaying
Bhishma.

153. As Krishna the friend of Arjuna.

154. In the Pauranik myth, the Earth is described as being supported in
empty space by a mighty snake called Sesha. Mahadeva is that Sesha,
otherwise called Ananta.

155. i.e., Mahavishnu, from whose navel arose the primeval lotus within
which was born Brahma.

156. The Bombay text has a misprint. It reads Punya-chanchu for
Punya-chunchu. In printing the commentary also, the well-known
grammatical Sutra vrittanschanchu etc. The Burdwan translator repeats the
misprint in his rendering. K. P. Singha avoids it.

157. The word Kurukshetra or its abbreviation Kuru means the field or
department of action. It means also the actual field, so called, on which
king Kuru performed his penances, and which is so sacred that its very
dust cleanses a person of all sins.

158. The commentator explains that Siddharthah means Siddhantah, and that
the following compound is its adjective.

159. Literally, the Soul of real existence.

160. People eat off plates of silver or gold or of other metals. Mahadeva
has for his plate Kala or destroyer of the universe. Both the vernacular
translators have erred in rendering this word. K. P. Singha takes the
compound as really consisting of two names, etc.

161. The sense is that Mahadeva is the foremost of Sadhakas or
worshippers engaged in acquiring a particular object, for he has
emaciated or reduced to nothingness all his foes in the form of all
passions good and evil. Prakarshena tanukritah arayah kamadayo yena sah.

162. Narah is thus explained by the commentator.

163. The commentator explains that he who is called Suparvan in heaven is
otherwise called Mahan.

164. Sarva-sahana-samarthya pradah as the commentator explains. Hence, it
means that Mahadeva is he who makes creatures competent to bear all
things, i.e. all griefs and all joys, as also the influence all physical
objects that is quietly borne without life being destroyed.

165. The etymology of Hara is thus explained by the commentator; Hanti
iti ha sulah; tam rati or adatte. This is very fanciful.

166. The sense is this: a nipana is a shallow pond or ditch where cattle
drink. The very oceans are the nipanas or Mahadeva.

167. The commentator thinks that this has reference to the incarnation of
Trivikrama i.e., the dwarf suddenly expanding his form till with two
steps he covered Heaven and Earth and demanded space for his third step.

168. i.e., thou art possessed of Yoga knowledge.

169. The two together form one name.

170. These are Vija, Sakti, and Kilakani. A kakud is a hump or elevated
place in the body.

171. The thin bamboo rod in the hand of the Brahmana is mightier than the
thunderbolt of Indra. The thunder scorches all existing objects upon
which it falls. The Brahmana's rod (which symbolizes the Brahmana's might
in the form of his curse) blasts even unborn generations. The might of
the rod is derived from Mahadeva.

172. Sayambhuvah Tigmatejah is one name. The commentator explains that
Brahman could not look at Mahadeva; hence this reference to his prowess.

173. Brahma, after his birth within the primeval lotus, became desirous
of seeing the end of the stalk of that lotus. He went on and on, without
succeeding to find what he sought. The meaning of the word, therefore, by
implication is that Mahadeva is infinite.

174. Once Brahma asked Surabhi to bear evidence before Vishnu to the
statement that Brahma has seen the foremost part of Siva. Surabhi having
given false evidence out of fear for Brahma was cursed by Siva that her
offspring will eat unholy substances.

175. Uma is another name for Brahmavidya.

176. Falling from the celestial regions, the river Ganga was held by
Mahadeva on his head, among his matted locks. At the earnest
solicitations of King Bhagiratha he gave her out so that flowing along
the surface of the Earth she met the ocean, first passing over the spot
where the ashes of Bhagiratha's ancestors, the sixty thousand sons of
king Sagara of the solar race, lay.

177. This form is called Hara-Gauri, as explained before.

178. Some texts read Pritatma, implying one of contented soul. The
reading noticed by the commentator is Pitatma, meaning gold-complexioned.
The Burdwan translator takes Pritatma as one name. This is not correct.

179. Mahadeva is represented as possessed of five heads, four on four
sides and one above.

180. Amritogovrisherwarah is one name.

181. These are names for different portions of time.

182. The Srutis declare that Fire is his head, the Sun and the Moon are
his eyes, etc.

183. Mahadeva has an image in the country of the Kalingas that is called
Vyaghreswara.

184. Kantah is thus explained. Kasya Sukhasya antah sima.

185. Undivided, i.e., having nothing else for its object, Sarva-bhavatah
is bhagvat. The sense is that unless one becomes conversant with all the
modes of worshipping Bhava, i.e., in thought, word and deed, and unless
one has special good luck, one cannot have such devotion to Bhava.

186. There are numerous instances of the gods having become alarmed at
the penances of men and done their best to nullify those penances by
despatching celestial nymphs for attracting them of carnal pleasures.

187. I expand this verse a little for bringing out the sense clearly.

188. The subject propounded by Yudhishthira is this: marriage is always
spoken of as a union of the sexes for practising all religious duties
together. The king asks, how can this be. Marriage, as seems to him, is a
union sought for pleasure. If it be said that the two individuals married
together are married for practising religious duties jointly, such
practice is suspended by death. Persons act differently and attain to
different ends. There is, therefore, no prospect of a reunion after
death. When, again, one of them dies, the joint practice of duties can no
longer take place. The other objections, urged by Yudhishthira, to the
theory of marriage being a union of the sexes for only practising
religious duties jointly, are plain.

189. The sense is that if after returning from thy journey to that region
thou claimest thy bride, thou mayst obtain her from me. Thy journey will
be a sort of trial or test to which I mean to put thee.

190. Kala-ratri is the Night that precedes the universal dissolution.

191. The commentator thinks that uttaram means the sacred north.

192. Tirtha means here a Ghat, i.e., an easy descent from the bank for
access to the water.

193. Pradhanatah is explained by the commentator to mean with foremost of
Vedic mantras.

194. Mandakini is that part of the river Ganga which flows through
Kailasa, while Nalini is a celebrated lake owned by the king of the
Yakshas, so called because of the lotuses which occur there in plenty.

195. Divya is excellent Gandharva, meaning music and dance.

196. A woman is said to destroy a family by staining it with her
unchastity.

197. Both the vernacular translators have totally misunderstood the
second line. Asyatam is explained by the commentator as tushnim
sthiyatam. Ruchitahchcchandah means chcchandah or yearning arises from
ruchi or like. What the Rishi says is Asyet I do not yearn after thy
company, for I do not like thee. Of course, if, after staying with thee
for some time, I begin to like thee, I may then feel a yearning for thee!

198. Utsaditah is explained by the commentator to mean chalitah. Here,
however, I think it does not mean so.

199. 'The last words may also mean--'Go to thy own bed and rest by
thyself!'

200. The commentator takes the words kimivottaram bhavet to imply what
will be better for me? Shall I adhere to Vadanya's daughter or shall I
take this girl? I think this is rather far-fetched.

201. By Sakti is implied kamadidamanasamarthyam and by dhriti
purvapraptasya atyagah. The last half of the last line of verse 25 is
rendered erroneously by both the vernacular translators. Adhering to the
commentator's explanation, they add their own interpretation which is
different. This sort of jumble is very peculiar.

202. Linga means signs or indications. A Lingin is one that bears signs
and indications. Brahmanam (in both places) means one conversant with
Brahman. The first, that is, Lingin implies either a Brahmacharin or a
Sanyasin that always bears the marks of his order. An Alingin is one that
is divested of such marks. Yudhishthira's question is, who, amongst
these, should be considered worthy of gifts?

203. The sense is that with respect to acts having reference to only the
Pitris the conduct and competence of Brahmanas should be examined.

204. The commentator explains that five persons are mentioned in the
question of Yudhishthira, K. P. Singha omits one. The Burdwan translator
repeats the words of the original without any explanation. I take
sambandhi to mean relatives by marriage. To this day, in all India,
people make gifts or presents unto sons-in-law, etc.

205. The sense is that no sin can touch a Brahmana who observes these
three acts. These three acts are efficacious in washing away all sins.
The commentator points out that by this the attributes of birth and
knowledge are referred to.