178. Nilakantha explains this verse erroneously. He thinks that the meaning is–“The king becomes obedient to that person who beholds his face to be amiable, etc., etc.” It should be borne in mind that Bhishma is answering Yudhishthira’s query as to why the whole world adores one man. One of the reasons is a mysterious influence which induces every man who beholds the amiable face of the king to render him homage.
179. The difference between a Ritwija and a Purohita is that the former is engaged on special occasions, while the services of the latter are permanent and constant.
180. viz., returning unwounded from battle.
181. For without battle, he cannot extend his kingdom and acquire wealth to give away and meet the expenses of sacrifices.
182. A Beshtana is literally a cloth tied round (the head); hence, a turban or pagree. The word Ousira is applied to both beds and seats. The Hindu Upanaha had wooden soles.
183. The Burdwan Pundits understand this verse to mean that the Sudra should offer the funeral cake unto his sonless master and support masters if old and weak. There can be little doubt that they are wrong.
184. Atirekena evidently means ‘with excessive zeal.’ Nilakantha explains it as ‘with greater zeal than that which is shown in supporting his own relations.’ It cannot mean, as K.P. Sinha puts it, ‘with the surplus left after supporting his own relations.’
185. A Paka-yajna is a minor sacrifice, such as the propitiation of a planet foreboding evil, or worship offered to the inferior deities called Viswadevas. A Purnapatra is literally a large dish or basket full of rice. It should consist of 256 handfuls. Beyond a Purnapatra, the Sudra should not give any other Dakshina in any sacrifice of his.
186. This ordinance lays down that the Dakshina should be a hundred thousand animals such as kine or horses. In the case of this particular Sudra, that ordinance (without its mantras) was followed, and a hundred thousand Purnapatras were substituted for kine or horses of that number.
187. Hence the Sudra, by devotion to the members of the three other classes, may earn the merit of sacrifices though he is not competent to utter mantras.
188. For this reason the Sudra earns the merit of the sacrifices performed by their Brahmana masters and progenitors.
189. The Brahmana conversant with the Vedas is himself a god. The Sudra, though incompetent to read the Vedas and utter Vedic mantras, has Prajapati for his god whom he can worship with rites other than those laid down in the Vedas. The Brahmanas have Agni for their god, and the Kshatriyas, Indra. Upadravah means a servant or attendant, hence, a Sudra.
190. Sacrifices are performed by the body, by words, and by the mind. The Brahmana can perform sacrifices by all the three. The Kshatriya and the Vaisya cannot perform sacrifices by means of their bodies. They must employ Brahmanas in their sacrifices. These two orders, however, can utter mantras and perform mental sacrifices. The Sudra alone cannot employ his body or utter mantras in sacrifices. The holy sacrifice in his case is the mental sacrifice. A mental sacrifice is a resolve to give away in honour of the gods or unto the gods without the aid of the Vedic ritual. The resolve must be followed by actual gifts.
191. i.e.. for the Sudras also.
192. All sacrificial fires, as a rule, are procured front the houses of Vaisyas. The sacrificial fire of the Sudra is called Vitana.
193. Though originally one, the Vedas have become diverse. Similarly, from the Brahmana, who created first, all the rest have sprung.
194. Literally, ‘with eyes, head, and face on all sides.’
195. The sense seems to be that influenced by past acts everyone acts in subsequent lives. If he is a hunter in this life, it is because the influence of many cruel acts of a past life pursues him even in this.
196. Men, therefore, have not always balances of good acts to their credit. These are, however, free agents; the new acts they do determine the character of their next lives.
197. i.e., Their services as priests should not be taken.
198. Although I adopt Nilakantha’s explanation of Susrushu here, yet I think that word may be taken here, as elsewhere, to have been used in the sense of one doing (menial) service.
199. The king is entitled to a sixth of the merits acquired by his subjects. The total merit, therefore, of the king, arising from renunciation, is very great. Besides, the merit of every kind of renunciation belongs to him in that way.
200. i.e., for ascertaining whether kingly duties are superior to those laid down for the several modes of life.
201. Probably, in the sense of there being exceptions and limitations in respect to them.
202. i.e., ‘spread confusion on earth.’
203. The sense seems to be that having failed, after such comparison, to resolve their doubts, they waited upon Vishnu.
204. The Bengal reading satwatah seems to be an error. The Bombay text has saswatah.
205. Yama is explained by Nilakantha to mean Kshatriya dharmena.
206. Nilakantha thinks that Lingantargatam means omniscient. He is for taking this verse to mean–‘Listen now to those duties about which thou askest my omniscient self.’ Bhishma having acquired omniscience through Krishna’s boon, refers to it here. The interpretation seems to be very far-fetched.
207. That object is Brahma.
208. i.e.. such a man acquires the merits of all the modes of life.
209. Dasadharmagatam is explained by Nilakantha as ‘overcome with fear, etc.” Keeps his eye on the duties of all men,’ i.e., protects all men in the discharge of their duties.
210. If this verse has a reference to kings, nyastadandah would mean one who punishes without wrath.
211. In this and the preceding verse, Sattwa, without being taken as used for intelligence, may be taken to mean ‘the quality of goodness’ as well.
212. Anidram is explained by Nilakantha as a kingdom where anarchy prevails, sleeplessness being its certain indication.
213. The sense seems to be that men patiently bear the injuries inflicted upon them by others, without seeking to right themselves by force, because they can invoke the king to punish the offenders. If there were no kings, immediate vengeance for even the slightest injuries would be the universal practice.
214. i.e., becoming foremost and happy here, attains to blessedness hereafter.
215. The Wind is said to be the charioteer of Fire, because whenever there is a conflagration, the Wind, appearing aids in extending it.