446. Both the vernacular translators nave rendered the second line of verse 25 wrongly. They seem to think that a person by setting out for any of the sacred waters from a distance of a hundred yojanas becomes cleansed. If this meaning be accepted then no man who lives within a hundred yojanas of any of them has any chance of being cleansed. The sense, of course, is that such is the efficacy of these tirthas that a man becomes cleansed by approaching even to a spot within a hundred yojanas of their several sites.
447. These mantras form a part of the morning, noon and evening prayer of every Brahmana. Aghamarshana was a Vedic Rishi of great sanctity.
448. In the first line of 26 the correct reading is Kutah not Kritah as adopted by the Burdwan translators.
449. i.e., beasts and birds. The vernacular translators wrongly render it–‘Behold the affection that is cherished by those that are good towards even the beasts and birds!’
450. The correct reading is Murtina (as in the Bombay text) and not Mrityuna. The Burdwan version adopts the incorrect reading.
451. The allusion is to the story of Rama having restored a dead Brahmana boy. During Rama’s righteous reign there were no premature deaths in his kingdom. It happened, however, one day that a Brahmana father came to Rama’s court and complained of the premature death of his son. Rama instantly began to enquire after the cause. Some sinful act in some corner of the kingdom, it was suspected, had caused the deed. Soon enough Rama discovered a Sudra of the name of Samvuka engaged in the heart of a deep forest in ascetic penances. The king instantly cut off the man’s head inasmuch as a Sudra by birth had no right to do what that man was doing. As soon as righteousness was upheld, the deceased Brahmana boy revived. (Ramayana, Uttarakandam).
452. Literally, ‘by giving up their own bodies’.
453. i.e., he is sure to come back to life.
454. The word sramana is used in Brahmanical literature to signify a certain order of ascetics or yatis that have renounced work for meditation. It is also frequently employed to mean a person of low life or profession. It should be noted, however, that in Buddhistic literature the word came to be exclusively used for Buddhist monks.
455. This is how Nilakantha seems to explain the line, Bhishma is anxious about the effect of his instructions. He says that those instructions would bear fruit if the gods will it; otherwise, his words would go for nothing, however carefully he might speak.
456. The commentator explains that including the first, altogether 12 questions are put by Yudhishthira.
457. This is an answer to the first question viz., the general aspect of ignorance.
458. The word Sreyas has a peculiar meaning. It implies, literally, the best of all things; hence, ordinary, in such passages, it means beatitude or the highest happiness that one may acquire in heaven. It means also those acts of virtue by which that happiness may be acquired. It should never be understood as applicable to anything connected with earthly happiness, unless, of course, the context would imply it.
459. The sense is that such a man never sets his heart upon things of this world, and accordingly these, when acquired, can never satisfy him. His aspirations are so great and so high above anything this world can give him that the attainment of even the region of Brahma cannot, as the commentator explains, gratify him. At first sight this may look like want of contentment, but in reality, it is not so. The grandeur of his aspirations is sought to be enforced. Contentment applies only to ordinary acquisitions, including even blessedness in heaven.
460. i.e., such a man is sure of attaining to a blessed end.
461. Such as distinctions of caste, of dress, of food, etc., etc.
462. A reference to the region of Brahma, which is supposed to be located within every heart. One reaches that region through penances and self-denial. The sense, of course, is that his is that pure felicity of the heart who has succeeded in driving off all evil passions therefrom.
463. The word used here is Buddhasya (genitive of Buddha.) May not
this verse be a reference to the Buddhistic idea of a Buddha?
464. i.e., both are equally efficacious.
465. In the Bengal texts, verse 9 is a triplet. In the second line the correct reading is nirvedat and not nirdesat. Avadya is fault. Vinivartate is understood at the end of the third line, as suggested by Nilakantha. Both the Bengali versions of 9 are incomplete, the Burdwan one being also incorrect.
466. The commentator explains that compassion, like the faults enumerated above, agitates the heart and should be checked for the sake of individual happiness or tranquillity of soul.
467. In India, from the remotest times, preceptors are excluded from charging their pupils any fees for the instruction they give. No doubt, a final fee, called Gurudakshina, is demandable, but that is demandable after the pupil has completed his studies. To sell knowledge for money is a great sin. To this day in all the indigenous tols of the country, instruction is imparted free of all charges. In addition to this, the pupils are fed by their preceptors. The latter, in their turn, are supported by the charity of the whole country.
468. Dakshina is the present or gift made in sacrifices.
469. Vahirvyedichakrita, etc., is the correct reading.
470. i.e., such a person may perform a grand sacrifice in which Soma is
offered to the gods and drunk by the sacrificer and the priests.
471. The Burdwan translator, misled by the particle nah, supposes that this verse contains an injunction against the spoliation of a Sudra. The fact is, the nah here is equal to ‘ours’.
472. Who has fasted for three whole days.
473. Aswastanavidhana is the rule of providing only for today without thinking of the morrow.
474. The sense, of course, is that if a Brahmana starves, that is due to the king having neglected his duty of providing for him.
475. I follow Nilakantha in rendering abrahmanam manyamanah. It may also mean ‘regarding himself to be a fallen Brahmana (for the time being)’.
476. It should be noted that the word foeticide used in such texts frequently means all sins that are regarded as equivalent to foeticide. Hence, killing a Brahmana is foeticide, etc.
477. There is a material difference of reading in this verse. Following the Bengal texts, the above version is given. The Bombay text runs as follows: ‘upon his body being burnt therewith, or by death, he becomes cleansed.’ The Bombay text seems to be vicious. Drinking is regarded as one of the five heinous sins. The severer injunction contained in the Bengal texts seems therefore, to be the correct reading.
478. The true reading is nigacchati and not niyacchati. The Burdwan translator has misunderstood the word papam in this verse.
479. Nilakantha correctly explains the connection of Susamsitah.
