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The Mahabharata of Krishna Dwaipayana Vyasa, Volume 1 by or: Kisari Mohan Ganguli

o >> or: Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa, Volume 1




100. Lit. be a Purusha (male)! Manhood would not be appropriate in
connection with a Rakshasa.

101. This weapon could restore an insensible warrior to consciousness, as
the Sam-mohana weapon could deprive one of consciousness.

102. Visalya a medicinal plant of great efficacy in healing cuts and
wounds. It is still cultivated in several parts of Bengal. A medical
friend of the writer tested the efficacy of the plant known by that name
and found it to be much superior to either gallic acid or tannic acid in
stopping blood.

103. The Guhyakas occupy, in Hindu mythology, a position next only to
that of the gods, and superior to that of the Gandharvas who are the
celestial choristers. The White mountain is another name of Kailasa, the
peak where Siva hath his abode.

104. According to both Vyasa and Valmiki, there is nothing so fierce as a
Brahmana's curse. The very thunderbolt of Indra is weak compared to a
Brahmana's curse. The reason is obvious. The thunder smites the
individual at whom it may be aimed. The curse of Brahmana smites the
whole race, whole generation, whole country.

105. Abhijit is lit, the eighth muhurta of the day, a muhurta being equal
to an hour of 48 minutes, i.e. the thirtieth part of a whole day and
night. The Vaishnava asterism is as explained by Nilakantha, the Sravava.

106. Also called Gayatri, the wife of Brahma.

107. In the original., Vimanam, i. e., a car.

108. Samhritya--killing.

109. Lit. Letters.

110. Behind the plain and obvious meanings of the words employed both in
the question and the answer, there is a deeper signification of a
spiritual kind. I think Nilakantha has rightly understood the passage. By
Aditya, which of course commonly means the Sun, is indicated the
unpurified soul (from adatte sabdadin indriadivis &c.). The first
question then, becomes, 'Who is it that exalteth the unpurified soul?'
The act of exaltation implies a raising of the soul from its earthly
connections. The answer to this is, 'Brahma, i.e., Veda or
self-knowledge.' The second question--'What are those that keep company
with the soul during its progress of purification?' The answer is,
Self-restraint and other qualities, which are all of a god-like or divine
nature.' The third question is.--Who lead the soul to its place (state)
of rest? The answer is, Dharma, i.e., restitude, morality, and religious
observances.' It is often asserted that one must pass through the
observances (Karma) before attaining to a state of Rest or Truth or Pure
Knowledge. The last question is,--'On what is the soul established!' The
answer, according to all that has been previously said, is 'Truth or Pure
Knowledge.' For the soul that is emancipated from and raised above all
carnal connections, is no longer in need of observances and acts (Karma)
but stays unmoved in True Knowledge (Janana).

111. Nilakantha explains both Dhriti and Dwitiya in a spiritual sense.
There is no need, however, of a spiritual explanation here. By Dhriti is
meant steadiness of intelligence; by Dwitiya lit, a second. What
Yudhishthira says is that a steady intelligence serves the purposes of a
helpful companion.

112. Nilakantha explains this correctly, as I imagine, by supposing that
by 'sacrifice' is meant the spiritual sacrifice for the acquisition of
pure knowledge. In the objective sacrifice which one celebrates, the
Sama, the Yajus, and the Rik mantras are all necessary. In the subjective
sacrifice the acquisition of true knowledge, life and mind are as
necessary as the mantras from the Sama and the Yajur Vedas in an
objective one. And as no objective sacrifice can do without the Riks,
being principally dependent on them, so the subjective sacrifices for
acquiring true knowledge can never do without prayerfulness, which, I
imagine, is represented as the Riks. To understand this passage
thoroughly would require an intimate acquaintance with the ritual of a
sacrifice like the Agnishtoma or any other of that kind.

113. Some texts read apatatam for uvapatam. If the former be the correct
reading, the meaning would be--'What is the best of things that fall?'
Nilakantha explains both avapatam nivapatam in a spiritual sense. By the
first he understands--'They that offer oblation to the gods,' and by the
second, 'They that offer oblations to the Pitris.' The necessity of a
spiritual interpretation, however, is not very apparent.

114. Yudhishthira has the authority of the Srutis for saying that the one
pervading element of the universe is air.

115. The word used in the question is dik, literally, direction.
Obviously, of course, it means in this connection way. Yudhishthira
answers that the way which one is to tread along is that of the good.

116. Footnote 2: The Srutis actually speak of space as water. These are
questions to test Yudhishthira's knowledge of the Vedic cosmogony.

117. The Srutis speak of the cow as the only food, in the following
sense. The cow gives milk. The milk gives butter. The butter is used in
Homa. The Homa is the cause of the clouds. The clouds give rain. The rain
makes the seed to sprout forth and produce food. Nilakantha endeavours to
explain this in a spiritual sense. There is however, no need of such
explanation here.

118. What Yudhishthira means to say is that there is no special time for
a Sraddha. It is to be performed whenever a good and able priest may be
secured.

119. That is, tranquillity of mind, self-restraint, abstention from
sensual pleasures, resignation, and Yoga meditation.

120. That is, hunger, thirst, sorrow, bluntness of mortal feeling,
decrepitude, and death

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