1134. The commentator cites the instance of Drona and others of that class. These men must be regarded as Mahajanas and Sadhus, but how can their conduct be regarded as righteous? What Yudhishthira means to say is that the standards of righteousness or that by which a good man may be known, is difficult of ascertainment.
1135. The example of Viswamitra, Jamadagnya, and Vasishtha are cited by the commentator. The first won pre-eminence by his mastery over weapons. The second lost his character as a Brahmana by the profession of arms. The third lost nothing although he punished Viswamitra’s insolence by using even carnal weapons.
1136. What Yudhishthira says here is that righteousness or virtue or duty does not depend upon the Srutis or the Smritis, nor upon considerations of happiness or misery. On the other hand, righteousness is arbitrary in respect of its standard, that being called righteous which was called so by the learned of ancient times. As regards happiness or misery, its cause is eternal nature.
1137. In this connection,’ i.e., the subject of the true cause to which is to be ascribed the dispensation of happiness or its reverse.
1138. His gross body was within the water. Nevertheless, by Yoga power, he was able to rove over the world in his subtile body and beheld everything he wished to see.
1139. Criya is explained by the commentator as implying the possession of Vedic lore.
1140. This was a new vow that Jajali began to observe, the vow, viz.,
of travelling over the entire earth, sleeping there where evening overtook him.
1141. A Beniya’s shop is a miscellaneous depot. It contains chiefly spices and drugs, but there is no article for domestic use that may not
be found in such a shop.
1142. Bhandajivanah is one who lays out capital and lives upon its profits.
1143. Charin is sancharanam for food.
1144. In some of the Bengal texts, verse consists of 3 lines. The 3rd line, however, is omitted in the Bombay edition.
1145. The commentator observes that in the second line the speaker explains what morality with its mysteries is.
1146. Padmaka or Padma-kashta is the rootstock of Nymphoea lotus. A kind of medicinal wood also is indicated by it, which is brought from Malwa and Southern India. To this day, it enters into the composition of many drugs used by Hindu Physicians. Tunga is either the filaments of the lotus, or the tree called Punnaga which is identified with the Calophyllum inophyllum of the Linnean genera. The Bombay reading parichcchinnaih for parachcchinnaih does not seem to be correct.
1147. In the Bengal editions, verse consists of one line. In the Bombay text, it is included with the 10th verse which is made a triplet. The meaning is that weighing creatures I regard all of them as equal. In my scales a Brahmana does not weigh heavier than a Chandala, or an elephant heavier than a dog or cat.
1148. The sense is this: there is variety in this world. It is, however, like the variety of aspects which the sky shows. It is the same Godhead that manifests itself in diverse forms even as it is the same sky that puts forth various aspects in consequence of the appearance and disappearance of clouds.
1149. Devairapihita-dwarah means persons whose doors (senses) have been closed by the deities, i.e., men with senses that are defective or lost.
1150. That state is Brahma, and there is no fear of return from it. Hence, it is called abhayam padam.
1151. The commentator explains that the mention of putra-pautrinam indicates that kulachara or family practices (if not very cruel) are authoritative.
1152. The correct reading seems to be vimuchyate.–The sense is this: there is an eternal course of righteousness as laid down in the Vedas. That which is called the conduct of the good may sometimes be stained by some errors. Fools, led by this, give up righteousness itself. On the other hand, wise men, avoiding those errors, take what is good and are saved. An old saying is cited by the commentator to the effect that when all is threatened, a wise man gives up half for saving the remainder. A fool, however, gives up the whole when only half is threatened with destruction.
1153. The word iha in verse is the only indication of the speaker’s desire to allude to the union of relatives in this world.
1154. K.P. Singha. quietly omits the second half of the second line. The Burdwan translator, as usual, blunders in rendering it. The fact is, krosatah is not an adjective of vrikat, but stands for the roaring Vadava fire. The commentator distinctly mentions drishtante Vadavagnih.
1155. Both the Vernacular translators have misunderstood this verse.
1156. Alpahrillekhah is explained by the commentator as alpam vahyasukham hridilekheva pratishthitam yesham; hence, men who seek ordinary felicity, viz., that which has a termination. The patavah are of course, the truly wise, i.e., those that seek felicity that is unending. Kritsna is Brahma; tadartham abhayadanamitinirnaya yesham, i.e., the truly wise practice it for the sake of Brahma. It is almost impossible to understand verses such as these without the aid of the commentator.
1157. Padashinah has reference to Devah. The sandhi in Devapi is
arsha. The deities become stupefied in his _track_, i.e., fail to see or find it out, for such a man is apadah, i.e., transcends the highest regions of felicity, such as even the region of Brahman, because of their non-eternity. Such a man attains to Brahma, which is infinite and eternal.
1158. Bhuta is explained by the commentator as Brahma, and Bhavya, as heaven or the regions of felicity in the next world. In the Vedas both kinds of duties occur, such as Samah, etc., for Brahma, and sacrifices, &c., for heaven.
1159. The commentator cites some conflicting ordinances about the slaughter of kine. The subject of duty, is thus confused, contradictory declarations being noticeable in the Vedas.
1160. Badha here means striking or beating. If taken in the sense of ‘death’ the meaning would be putting some to death so that others may be frightened. These verses are a noble protest against the institution of slavery.
1161. Some texts read Prishadhro-gamlavanniva, meaning Prishadhara perpetrated a great sin by killing a cow (mistaking it for a tiger, as the story goes).
1162. The cow is called the mother because of the use to which she is subservient. Her milk nourishes every infant as much as the mother’s bosom. The bull, again, is Prajapati, because like Prajapati he creates offspring and assists man in the production of food.
1163. Nahusha had killed a cow and a bull for honouring the Rishis. The latter, however, expressed their dissatisfaction at the act, and cleansed him of the sin in the manner indicated in the text. The commentator cites the instance of how Indra was cleansed of the sin of Brahmanicide. The Rishis, in compassion, distributed the sin among all beings of the feminine sex. That sin manifests itself in their periodical flows and the consequent impurity.
1164. The commentator explains that the Rishis addressed Nahusha in that style even when they knew that he had not intentionally slain the cow and the bull. The object of the speaker is to show the enormity of the act when done intentionally.
1165. The fact is, all Sacrifices, in which injury is done to animal and vegetable life are Sacrifices for Kshatriyas. The only Sacrifice that Brahmanas should perform is Yoga.
1166. Sacrifices are always attractive for the fame they bring. Their performance depends upon wealth. The acquisition of wealth leads to the commission of many evil acts.
