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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440. Dhupas are incenses offered to the deities. Being of inflammable
substances, they are so made that they may burn slowly or smoulder
silently. They are the inseparable accompaniments of a worship of the
deities.

441. Tejas is explained by the commentator, as used here for Kanti or
beauty, and prakasam for kirti; there is no necessity, however, for
rejecting the ordinary meaning of Tejas which is energy.

442. The sense seems to be that if a man dies during that period when the
sun is in his southward course, he is dragged through a thick darkness.
For escaping that darkness, one should give lights at the period
mentioned.

443. What is meant by the juice of deciduous herbs is oil of mustard
seeds and castor seeds, etc.

444. Well-fried paddy, reduced to powder, is sometimes used for giving a
coating to dishes of meat.

445. It will be remembered that the only chastisement that was in vogue
in the Krita age was the crying of 'Fie' on an offender.

446. The Bombay text has vatsakah for utsavah. If the former reading he
adopted, it would mean those rites that are performed for the prosperity
and longevity of children. Of course, in such rites also the deities are
worshipped and propitiated.

447. For Dwijaya some text read Grahaya meaning guests.

448. 'Jwalante' has 'dwipah' for its nominative understood. A twinkle
occupies an instant of time. What is said here is that the giver of
lights becomes endued with beauty and strength for as many years as the
number of instants for which the lights given by him are seen to burn.

449. 'Kshatrabandhu' implies a low or vile Kshatriya.

450. Literally, 'Why dost thou dip such parts of thy body into a pond of
water?'

451. The study of the Vedas is regarded as equivalent in merit of gifts.
Hence actual gifts of articles are spoken of as 'gifts of other kinds.'

452. Literally 'friendship is seven-word.' Sometimes the same expression
is understood as meaning 'seven-paced,' The sense, of course, is that if
the righteous meet and exchange seven words (or, walk with each other for
only seven steps), they become friends.

453. The Bombay text has Somapithi and upavati instead of upayanti. The
Bengal text reads Somavithi which seems to be inaccurate. The sense seems
to be that of Somapithi or drinker of (sacrificial) soma.

454. The Ekaratra, Pancharatra, and Ekadasaratra, sacrifices consist of
fasts and gifts for the periods indicated by the names, viz., one night,
five nights, and eleven nights.

455. 'Golden moons' imply those well-carved and beautifully fringed discs
of gold that are worn by Hindu ladies on the forehead and that hang by
thin chains of gold attached to the, hair. In Bengal, ladies of
respectable houses wear a kind of ornament called 'Chandrahara' or the
moon-wreath. This ornament is worn round the waist, on the hip. Several
chains of gold, from half a dozen to a dozen, having a large disc of
well-carved gold to which they are attached, constitute this really very
beautiful ornament. The disc is divided into two halves, attached to each
other by hinges, so that in sitting down, the ornament produces no
inconvenience.

456. In the Santi Parva it has been explained that in ancient times kings
sometimes performed sacrifices causing altars to be raised at small
distances from one another. These distances were measured by hurling a
heavy piece of wood called Sami, so that throwing the Sami from one
altar, the next altar would be created upon the spot where it fell.

457. i.e. if a sinful man mends his conduct, he succeeds in warding off
the misery and evils to which he would otherwise be subject in
consequence of his sins.

458. What is said here is this; certain persons have the ugly habit of
picking up little clods of earth and pound them into dust, while sitting
on the ground and engaged in talking. The habit also of tearing the grass
while sitting on the ground may be marked. It should be remembered that
the people of India in ancient times used often to sit on the bare
ground. As to cutting off the nails with the teeth, it is an ugly habit
with many young men.

459. The Brahma Muhurta is that when the sun is just below the horizon.

460. The prayers said in the morning and the evening are also spoken of
as adoring the two twilights.

461. 'One should always observe the vow of Brahmacharya' means that one
should abstain from sexual congress except with one's wedded wives and in
the proper season.

462. The Bombay text reads the second line differently. What is meant, is
that the wounds inflicted by wordy shafts rankle and fester and lead to
death.

463. Samyava is a thin cake of unleavened bread, fried with ghee, pounded
and again made up into an oblong form with fresh bread, sugar and spices,
and again fried with ghee. Krisara is a kind of liquid food made of milk,
sesame, rice, sugar, and spices. Sashkuli is a kind of pie. Payasa is
rice boiled in sugar and milk.

464. Antarddhane implies 'in darkness'; hence one should always examine
the bed with a light before one lies down on it.

465. Pranan, the commentator explains, implies the upper holes of the
body, such as the nostrils, the ear-holes and, the eyes.

466. The Brahmana is more powerful than the other two, for while the
other two cannot injure except when they have, their foe within sight,
the Brahmana can do so even by not seeing his enemy.

467. The custom in India, with especially all orthodox Brahmanas, is to
wear a single flower on the head, inserted into the coronal lock. This
flower may be a red one, it is said, after the prohibition in the
previous verse about the wearing of garlands made of red flowers.

468. What is stated here is that dry perfumes should not be used, but
those which are pounded with water and made into a paste.

469. The cloth worn by a Hindu has two lateral fringes which contain a
lesser number of threads than the body of the cloth.

470. It has been said that Hinduism is a vast system of personal hygiene.
These directions about change of attire are scrupulously observed by
every rigid Hindu to this day. No change seems to have taken place in the
daily habits of the people.

471. Priyangu is the Aglaia Roxburghiana. Vilwa is the Egle marmelos.
Tagara is the Taberuaemontana coronaria, Linn. Kesara is probably the
Eclipta alba, Hassk.

472. Na is the nom, sing. of Nri, implying man.

473. One of the Vernacular translations takes valena as signifying child
and para-sraddha as meaning the first or adya sraddha.

474. This noise refers to that of chewing or sucking or licking, etc. It
is an ugly habit with some people.

475. Doubting, for example, as to whether he would be able to digest it
or not, or whether what he is taking is clean or not, or whether it would
be too much for him.

476. In offering certain articles at the Sraddha, the articles are first
placed on this part of the right hand and then offered with due Mantras
to the Pitris.

477. The achamana is not exactly washing, when one is directed to perform
the achamana after having eaten, there it, of course, implies an act of
washing. At the commencement, however, of religious acts, the rite of
achamana consists in merely touching the lips and some other parts with
water.

478. The Brahmana's aid is necessary in selecting the ground, and
settling the longitudinal and other directions of the house, as also in
fixing the day of commencing the work of building.

479. I adopt the meaning which Nilakantha points out. According to him,
this verse forbids the killing of birds at night time and their killing
after having fed and adopted them. Indeed, one may buy such birds killed
by others for food. The word Dwija, however, may mean both hair and
nails. The first part of the line, therefore, may be taken as a
prohibition against the cutting of hair and nails after eating. The words
na samarcha reta, in that case, would be difficult to interpret.
Probably, it is this that has led the commentator to take Dwija here for
a bird. Some texts read panam for na cha.

480. Pravaras indicate the race in which one is born. They are named from
the names of the Vedic Rishis.

481. The commentator explains that ayonim implies of unknown birth and
viyonim of mean birth.

482. Brahmanih here refers to the rituals in the Vedas and not persons of
the first order.

483. The fact is, one is directed to bathe after a shave. One is
considered impure after a shave until one bathes.

484. Uddesa means, as the commentator explains, in brief.

485. The word rendered conduct in the concluding verse of this lesson is
acharah. It implies not only one's behaviour to one's own self and
others, i.e., to beings inferior, equal, and superior. The word acharah,
therefore, includes the entire body of acts that one does in this life,
including the very sentiments that one cherishes.

486. The flower of the cane cannot be plucked for being offered to the
deities.

487. An Acharya is an ordinary instructor. He is called an Upadhyaya who
teaches the Vedas. The Upadhyaya is greater than even ten Acharyas or
ordinary teachers. The father, again, deserves ten times as much respect
as is paid to the Upadhyaya. As regards the mother, again, the reverence
due to her is greater than what is due to the father. The mother is equal
to the whole earth.

488. Many of the verses of this Lesson are from Manu. The relative
positions of the Acharya, the Upadhyaya, the father, and the mother, as
given in verse 15, is not consistent with Manu. verse 15 would show that
the Upadhyaya was regarded as very much superior of the Acharya. In Manu,
II--140-41, he is called an Acharya who taught all the Vedas, without any
remuneration. He, on the other hand, who taught a particular Veda for a
living, was called an Upadhyaya. The first line of verse 19 corresponds
with Manu, II--148. The sense is that that birth which one derives from
one's parents is subject to death; while the birth derived from the
preceptor is true regeneration, unfading and immortal. It is a question
whether any other nation paid such respect to persons employed in
teaching.

489. Kanchi is an ornament worn by ladies round the waist or hips. There
is a shining disc of gold or silver, which dangles on the hip. It is
commonly called Chandra-hara. The Nupura is an anklet of silver, with
moving bullets placed within, so that when the wearer moves, these make
an agreeable sound.

490. In verse 3, Avaguna means Nirguna; Ekatma means alone and asamhta
implies without associates i.e., helpless.

491. A Padma is a very large number. Instead of rendering such words
exactly, have, in some of the preceding verses, following the sense, put
down 'millions upon millions of years.'

492. Avartanani means years. Four and twelve make sixteen, Sara is arrow.
The arrows are five in number as possessed by Kama, the deity of love.
The number of fires also is seven. The compound saragniparimana,
therefore, implies five and thirty. Adding this to sixteen, the total
comes up to one and fifty.

493. A countless number almost.

494. Here the exact number of years is not stated.

495. Some of the most beautiful ladies in Indian mythology and history
have been of dark complexion. Draupadi, the queen of the Pandavas, was
dark in colour and was called Krishna. As to women called Syamas, the
description given is that their bodies are warm in winter and cold in
summer, and their complexion is like that of heated gold.

496. A very large figure is given.

497. This sacrifice consisted of the slaughter of a human being.

498. The exact number of years is given, consisting of a fabulous figure.

499. Abhravakasasila is explained by Nilakantha as having the attribute
of the Avakasa or place of Abhra or the clouds. Hence, as stainless as
the ether, which, of course, is the purest of all the elements.

500. Sacrifices have for their soul either the actual rites laid down in
the scriptures or fasts of several kinds. The observance of fasts is
equal to the performance of sacrifices, for the merits of both are equal.

501. The word Tirtha as already explained (in the Santi Parva) means a
sacred water. There can be no Tirtha without water, be it a river, a
lake, or even a well. Bhishma, however, chooses to take the word in a
different sense.

502. The language is figurative. By Manasa is not meant the
trans-Himalayan lake of that name, which to this day is regarded as
highly sacred and draws numerous pilgrims from all parts of India. The
word is used to signify the Soul. It is fathomless in consequence of
nobody being able to discover its origin. It is pure and stainless by
nature. It is represented here as having Truth for its waters and the
Understanding for its lake. Probably, what is meant by this is that the
Understanding, containing the waters of Truth, forms a part of this
Tirtha as the lakes of Pushkara form a part of the Tirtha called by that
name.

503. Once freed from the idea of meum implies him who identifies himself
with all creatures; him, that is, in whom the idea of self has been
extinguished.

504. Such a man, through the merit he acquires, causes his deceased
ancestors and descendants to be freed from every kind of misery in the
next world.

505. In the Naramedha, a human being was offered up as the sacrifice.

506. The sense seems to be this: One that is not possessed of much
learning is liable to do improper acts. These acts are all done for
another, viz., one's body and the senses and not oneself. The para here
is, the Not-self.

507. Nichayam is, as explained by the commentator Avasthitim.

508. The sense is that when these leave the body, they are accompanied by
Righteousness.

509. Intermediate. i.e., between deities and human beings; hence, animals
and birds.

510. Brahma-Rakshasa is a Rakshasa that belongs, like Ravana and others,
by birth to the regenerate order.

511. Masha is Phaseolus Roxburghii, Kulatta is Dolichos biflosus, Roxb.
Kalaya is Pisum Sativum, Linn. Mudga is Phaseolus Mango, Linn. Atasi is
Linum usitattisimam, Linn.

512. A Kanka is a bird of prey.

513. He is repeatedly struck with the clubs and hammers and mallets. He
is frequently impaled. He is confined with fiery vessels. He is dragged
with forests of sword-blades. He is made to walk over heated sand. He is
rubbed against thorny Salmalis. The Salmali is the Bombox Malabaricum.

514. The commentator explains that Nishpava means Rajamasha which is a
kind of bears. It is the Dolichas catjung. Halagolaka is a long-tailed
worm.

515. A Krikara is a kind of partridge. It is spelt also as Krikala or
Krikana. A Vartaka is a sort of quail.

516. Tailapayin is, literally, one that drinks oil. That name is applied
to a cockroach.

517. Vyathitah and vyadhitah are the correct readings.

518. That day is sterile or lost in which no gift is made of food.

519. Kama and krodha are mentioned: but the use of cha gives by
implication cupidity. What is meant by nidhaya sarvabhuteshu is, dividing
them into infinite small parts, to cast them off from oneself to others.
It is painful to see how the Burdwan translators misunderstand verses 2
and 3. They read Hanti for Hanta and write ridiculous nonsense.

520. In the first line, after Sarvabhutani, atmatwena is understood. The
sense of this verse seems to be this; such a man leaves no trace behind
him, for he becomes identified with Brahma, He is, therefore, said to be
apada. The deities on the other hand, are padaishinah, for they desire a
fixed abode such as heaven or a spot fraught with felicity.

521. The sense is that when one refuses a solicitation one should think
how one would feel if another were to refuse the solicitations one
addressed to that other. So with regard to the rest.

522. By committing a slaughter, one becomes guilty of it. By inciting
others to it one becomes guilty. By mentally committing an act of
slaughter, one becomes guilty of it.

523. i.e. by eating meat, one feels the desire for meat increasing. A
taste or predilection for meat is thus created. Hence, the best course is
total abstinence.

524. The sense is this: he who observes the vow of abstention from injury
comes to be regarded as the giver of life-breaths in this world. The
assurance given to all creatures of never injuring them on any occasion
is the Dakshina or Sacrificial present of the great sacrifice that is
constituted by universal compassion or abstention from injury.

525. Mansa is flesh. This verse explains the etymology of the word, Mam
(me) sa; Me he eateth, therefore, I shall eat him. The words following Me
he should be supplied in order to get at the meaning.

526. The sense is this; one, while endued with a human body injures
another, the consequences of that injury the doer will suffer in his
human body. One becomes a tiger and slays a deer. The consequences of
that act one will have to endure while one becomes reborn as a tiger.

527. What the sage says is that the fact of the worm's being able to
recollect the incidents of his past life is due to some meritorious act.
That meritorious act is the very sight of the sage which the worm has
been fortunate to obtain.

528. The sense is that among human beings also, acts are done with the
intention of securing happiness. In other words, human beings also enjoy
the fruits of their good acts and endure those of their evil ones.

529. Literally, the verse runs,--what is that which would forsake a
creature that is destitute of etc.,' meaning that such a creature has
been already forsaken by everything. Hence, 'the worm that is destitute
of speech, etc.' is destitute of everything. Its condition is really
fraught with great misery.

530. Jugupsita smritih jata is the paraphrase.

531. Swairini-kule implies, as the commentator explains, the race of
Munis. Swam (Dharamaya) irayati is the etymology. Ajnata-charitam-dharan
applied to Krishna-Dwaipayana. If it be read charam it would refer to
Maitreya.

532. Prithagatman implies one whose soul is still invested with upadhis;
Sukhatman is one whose soul has transcended all upadhis.

533. This literal version of the verse yields no sense. The meaning,
however, is this: Atichccheda or Atichcchanda implies a hyperbolic
statement, Ativaua means a paradox. It is said that by gift of even a
palmful of water one may attain to a place which is attainable by a
hundred sacrifices. This ordinance, which looks like a hyperbole, and its
statement by Vedic teachers that looks like a paradox, fill me with
wonder. The Vedas say that no one attains to such a place without a
hundred sacrifices. This seems to be untrue, for people do reach it by
making even slight gifts to deserving persons at proper times.

534. The sense is that those who pursue carnal pleasures meet with misery
as the end, and those who practise austerities meet with felicity as
their reward.

535. To obtain a sight of thee is the reward or result of my own acts. A
sight of thy person leads to prosperity, through the kindness thou
cherishest for us.

536. The sense is that an ascetic observant of penances, in whatever
stage, and a man possessed of omniscience, are regarded as equal.

537. Such an object can never be accomplished. Hence thy paleness and
leanness.

538. Though completely innocent, thou hast yet been cursed. The anxiety
due to this has made thee so.

539. Yamena praptam is the sense, as explained by the commentator.

540. The sense is this; one should not accept gifts made by a butcher or
slayer of animals. Ten butchers are equal to a single oilman. By
accepting a gift from an oilman, therefore, one incurs ten times as much
sin as by accepting a gift from a butcher. In this way, the measure of
sin goes on increasing according to the ratio given. A Nripa, as
explained by the commentator, means here a small chief. A small king is
equal to ten thousand butchers. A great king, however, is equal to half
of that, i.e., five thousand butchers, In other words, by accepting a
gift from a great king, a man incurs as much sin as is a full five
thousand times of the sin which is incurred by accepting a gift from a
butcher.

541. The reason is the declarations in the scriptures to that effect.

542. The sense, as explained by the commentator, is this: the Brahmana
who becomes the Ritwik and eats at a Sraddha becomes a Pitri of the
person performing the Sraddha. Hence, when his identity has been changed,
he should, on that day, abstain from sexual congress with even his own
spouse. By indulging in such congress, he incurs the sin of adultery.

543. Batakashaya is explained by the commentator as substance that is
named by pounding the hanging roots of the banian. The Priyangu here
mentioned is not the Aglaia Roxburghiana but the seed called
Rajasarshapa, i.e., Brassica juncea; Sinapis ramasa, Roxb. The Shashtika
paddy is that which ripens in sixty days.

544. The sense seems to be that the libations, few and far between, of
men who do not daily worship their fire are not borne by the fire to the
destined places.

545. Kshirapah means those that depend on the lacteal sustenance, hence,
little children.

546. Aurddhsadehikam danam means gifts made in course of Sraddhas and
other rites that are observed for improving the position of a deceased
person.

547. What is meant by the gift of lamps is the lighting of lamps in the
sky. These are placed on long poles which are fastened to the tallest
trees.

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 cannel 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.