1639. The Burdwan translator renders this verse incorrectly.

1640. This has been repeatedly laid down in the Hindu scriptures. Gifts produce no merit unless made to deserving persons. If made to the undeserving, instead of ceasing to produce any merit, they become positively sinful. The considerations of time and place also are to be attended to. By failing to attend to them, sin is incurred where merit is expected. Truth becomes as sinful as a lie, under particular circumstances; and a falsehood becomes as meritorious as truth under circumstances. The Hindu scriptures make circumstance the test of acts.

1641. These, including Mind, form the tale of sixteen called Vikriti or modifications of Prakriti.

1642. These are the subtile principles or Tanmatras and not the gross elements.

1643. Mahat is sometimes called Buddhi hence the creation of Consciousness from Mahat must be creation relating to Buddha.

1644. Arjjava mean 'relating to straight paths or courses,' so called from the straight course of these winds or breaths. By reference to these breaths is intended the other limbs of the physical system besides those already indicated.

1645. Rishi here means Mahan or Great. Consciousness is said to have an excellent essence, and is also a Bhuta because of its capacity to produce the Great Bhutas, five in number.

1646. These, the commentator explains, are Mind, Buddhi or Understanding Consciousness, and Chitwa, considered as Vyashti instead of as Samashthi. These are the sires of the primeval sires, i.e., from these sprung the Mahabhutas or Great creatures (viz., the five primal elements).

1647. Devah's is explained by the commentator as meaning the Senses and the four inner faculties. Devaih he thinks, refers to the Bhutas or Great elements. Literally rendered, the verse would read as 'the Devas are the Children of the Pitris; with the Devas, all the worlds of Mobile Being have been covered.' It is not safe to reject the learned commentator.

1648. These two verses refer to the power of the attributes of sound etc., over Jiva. Loves and hates, and all kinds of relationship of Jiva are due to the action of the attributes named.

1649. The duration here given has reference to the day and the night of the Mahabhutas.

1650. Prakritisthah means 'in his own Prakriti or nature.' The sense of the line is that Purusha, even when residing in the case that Prakriti provides him with, does not partake of the nature of Prakriti but continues to be undefiled by her.

1651. I expand this verse for bringing out the meaning. A verbal rendering will become unintelligible.

1652. This is a difficult verse, I am not sure that I have understood it correctly. The sense to be that Prakriti, which is really unintelligent and incapable of enjoyment or endurance, becomes intelligent and capable of enjoyment or endurance in consequence of being united with Purusha who is intelligent. Thus when pleasurable or painful sensation are felt, it is the body that seems to feel it only in consequence of the Soul that presides over it.

1653. The first line of 7 is the same in sense as the second line of 8. In the Bombay text, only the second line of 8 occurs, while the first line of 7 has been justly omitted. In fact, Tattwa and the Prakriti are the same thing.

1654. This refers to the opinion of the atheistic Sankhyas.

1655. By the word Rudra is meant Prana and the other breaths. The commentator explains that the etymology is utkramana kale dehinam rodayanti iti Rudrah Pranah. By regulating the vital breaths and the senses, Yogins attain to Yoga puissance and succeed in roving wherever they please in their linga-sarira or subtile bodies.

1656. The eight limbs of Yoga are Pranayama, Pratyahara, Dhyana, Dharana, Tarka, Samadhi, with the two additional ones of Yama and Niyama.

1657. In the first line of 9 the word Pranayama is used to mean regulation of the vital breaths. In the second line, the same word implies the ayamah or nigraha of the senses with the mind. By Dharana is meant the fixing of the mind, one after another, on the sixteen things named in treatises on Yoga. By ekagrata of the mind is meant that concentration in which there is no longer any consciousness of difference between Dhyatri, Dhyeya, and Dhyana.

1658. It is difficult for those who do not practise Pranayama to understand this fully. The fact is, Saguna Pranayama, when the breath is inhaled, the inhalation is measured by the time taken up in mentally reciting a well-known mantra. So when inhaled breath is suspended, the suspension is measured by the time taken in mentally reciting a particular mantra. When therefore, the suspended breath should be exhaled, it should be done by similarly measuring the time of exhaling. For beginners, this Saguna Pranayama is recommended. Of course only exhalation has been spoken of but it applies equally to inhalation and suspension. These three processes, in Yoga language, are Puraka, Kumbhaka, and Rechaka.

1659. Ekantasilin means a Sannyasin, Atmarama is one who takes pleasure in one's soul instead of in spouses and children.

1660. The pole-star.

1661. Chakre literally means 'I made'. The commentator explains it as equivalent to swayam avirbhut.

1662. Vipriya evidently means 'what is not agreeable.' There was evidently a dispute between Yajnavalkya and his maternal uncle Vaisampayana, the celebrated disciple of Vyasa. This dispute is particularly referred to in the next verse. Vaisampayana had been a recognised teacher of the Vedas and had collected a large number of disciples around him. When, therefore, the nephew Yajnavalkya, having obtaining the Vedas from Surya, began to teach them, he was naturally looked upon with a jealousy, which culminated (as referred to in the next verse) into an open dispute about the Dakshina to be appropriated in the Sacrifice of Janaka. The Burdwan translator incorrectly renders the word vipriya which he takes to mean as 'very agreeable.' In the Vishnu Purana it is mentioned that a dispute took place between Yajnavalkya and Paila. The latter's preceptor, Vyasa, came, and taking his side, asked Yajnavalkya to return him the Vedas which he had obtained from him. Yajnavalkya vomited forth the Vedas. These were instantly devoured by two other Rishis in the form of Tittiri birds. These afterwards promulgated the Taittiriya Upanishads.

1663. This shows that I was then regarded as the equal of Vaisampayana himself in the matter of Vedic knowledge. Sumanta and Paila and Jaimini, with Vaisampayana, were the Rishis that assisted the great Vyasa in the task of arranging the Vedas.

1664. This is called the fourth science, the three others being the three Vedas, Axis culture, and the science of morality and chastisement.

1665. Prakriti is regarded as something in which Sattwa, Rajas, and Tamas reside in exactly equal proportion. All the principles of Mahat, etc. which flow from Prakriti, are characterised by these three attributes in diverse measure.

1666. By Mitra is meant here the deity giving light and heat. By Varuna is meant the waters that compose the universe.

1667. Kah, the commentator explained, is anandah or felicity.

1668. The comparison lies in the folly of the two persons indicated. One churning ass's milk for butter is only a fool. Similarly, one failing to understand the nature of Prakriti and Purusha from the Vedas is only a fool.

1669. Gives a literal rendering of this verse for showing how difficult it is to understand the meaning. The commentator correctly explains the sense which is as follows: anyah or the other is the Soul as distinguished from its reflection upon Prakriti, that is the Soul in its real character as independent of Prakriti. What is said here is that when the Soul, in its real character beholds, or acts as a witness of everything (i.e., as exists in the states of wakefulness and dream), becomes conscious of both itself (the Twenty-fifth) and Prakriti (the Twenty-fourth) when, however, it ceases to behold or act as such witness (i.e., in the state of dreamless slumber of Yoga-samadhi), it succeeds in beholding the Supreme Soul or the Twenty-sixth. In simple language what is said here is that the Soul becomes conscious of both itself and Prakriti in the state of wakefulness and dream. In Samadhi alone, it beholds the Supreme Soul.

1670. What is said here is that the Twenty-sixth or the Supreme Soul always beholds the Twenty-fifth or the Jiva-soul. The latter, however, filled with vanity, regards that there is nothing higher than it. It can easily, in Yoga-samadhi, behold the Twenty-sixth. Though thus competent to behold the Supreme Soul, it fails ordinarily to behold it. The commentator sees in this verse a repudiation of the doctrine of the Charvakas and the Saugatas who deny that there is a Twenty-sixth Tattwa or even a Twenty-fifth which they identify with the Twenty-fourth.

1671. Tatsthanat is explained by the commentator as Varasya avaradhisrhanat, i.e., in consequence of vara overlying the avara. The instance of the string and the snake is cited. At first the string is erroneously taken for the snake. When the error is dispelled, the string appears as the string. Thus the Supreme and the Jiva-soul come to be taken as one when true knowledge comes.

1672. The ordinary doctrine is that the Jiva-soul is indestructible, for it is both unborn and deathless, its so called births and deaths being only changes of the forms which Prakriti undergoes in course of her association with it, an association that continues as long as the Jiva-soul does not succeed in effecting its emancipation. In this verse the ordinary doctrine is abandoned. What is said here is that the Jiva-soul is not deathless, for when it becomes identified with the Supreme Soul, that alteration may be taken as its death.

1673. This is a very difficult verse. Pasya and apasya are drashtri and drisya, i.e., knower and known (or Soul and Prakriti) Kshemaya and Tattwo are drik and drisya, i.e., knowledge and known. One that sees no difference between these that is, one that regards all things as one and the same, is both Kevala and not-Kevala, etc, meaning that such a person, though still appearing as a Jiva (to others) is in reality identifiable with the Supreme Soul.

1674. This may mean that as men speak, and as speech is Brahma, all men must be regarded as utterers of Brahma. If, again, Brahma be taken to mean the Vedas in special, it may imply that all men utter the Vedas or are competent to study the Vedas. Such an exceedingly liberal sentiment from the mouth of Yajnavalkya is compatible only with the religion of Emancipation which he taught.

1675. The doctrine is that unless acts are destroyed, there can be no Emancipation.

1676. Literally, 'these are not obstacles by external nature,' and are therefore irremovable by personal exertion of the ordinary kind.

1677. Sanchodayishyanti implies questioned. Here it means questioning the king internally or by Yoga power.

1678. Utsmayan is explained by the Commentators as 'priding himself upon his own invincibleness.' Ayaya bhavam implies her determination to make the king dumb. Visesayan is abhibhavan.

1679. Sammantum is explained by the Commentator as equivalent to samyak jnatum.

1680. It is difficult to say in what sense the word vaiseshikam is used here. There is a particular system of philosophy called Vaiseshika or Kanada; the system believed to have been originally promulgated by a Rishi of the name of Kanada. That system has close resemblance to the atomic theory of European philosophers. It has many points of striking resemblance with Kapila's system or Sankhya. Then, again, some of the original principles, as enunciated in the Sankhya system, are called by the name of Visesha.

1681. The mention of Vidhi indicated, as the commentator explains, Karmakanda. The value of Karma in the path of Emancipation is to purify the Soul.

1682. K. P. Singha wrongly translates this verse.

1683. There is equal reason in taking up etc., implies that the bearing of the sceptre is only a mode of life like that of holders of the triple-stick. Both the king and the Sannyasin are free to acquire knowledge and both, therefore, may attain to Emancipation notwithstanding their respective emblems. In the emblems themselves there is no efficacy or disqualification.

1684. The object of this verse is to show that all persons, led by interest, become attached to particular things. The littleness or greatness of those things cannot aid or bar people's way to Emancipation. 'I may be a king, says Janaka, and thou mayst be a mendicant. Neither thy mendicancy nor my royalty can aid or obstruct our Emancipation. Both of us, by Knowledge, can achieve what we wish, notwithstanding our outward surroundings.'

1685. Hence, by changing my royal life for that of a bearer of the triple-stick I can gain nothing.

1686. Yukte in the first line means in the Yogin. The Bombay reading Tridandanke is a mistake for Tridandakam. The Bombay text reads na muktasyasti gopana, meaning that 'there is no relief for one that has fallen down after having arisen in Yoga.' The Bengal text reads vimuktasya. I adopt the Bengal reading.

1687. What the king says is that he, the king, had made no assignation with the lady is consequence of which she could be justified in entering his body. The word Sannikarsha here means sanketa. Both the vernacular translators render this word wrongly.

1688. These faults and merits are set forth in the verses that follow.

1689. Saukshmyam, is literally minuteness. It means ambiguity here. I have rendered verse 81 very closely to give the reader an idea of the extreme terseness of these verses. For bringing out the meaning of the verse, the following illustration may serve. A sentence is composed containing some words each of which is employed in diverse senses, as the well-known verse of Parasara which has been interpreted to sanction the remarriage of Hindu widows. Here, the object indicated by the words used are varied. Definite knowledge of the meaning of each word is arrived at by means of distinctions, i.e., by distinguishing each meaning from every other. In such cases, the understanding before arriving at the definite meaning, rests in succession upon diverse points, now upon one, now upon another. Indeed, the true meaning is to be arrived at in such cases by a process of elimination. When such processes become necessary and or seizing the sense of any sentence, the fault is said to be the fault of minuteness or ambiguity.

1690. To take the same example; first take the well-known words of Parasara as really sanctioning the remarriage of widows. Several words in the verse would point to this meaning, several others would not. Weighing probabilities and reasons, let the meaning be tentatively adopted that second husbands are sanctioned by the Rishi for the Hindu widow. This is Sankhya.

1691. Having tentatively adopted the meaning the second husbands are sanctioned by the verse referred to, the conclusion should be either its acceptance or rejection. By seeing the incompatibility of the tentative meaning with other settled conclusions in respect of other texts or other writers, the tentative meaning is capable of being rejected, and the final conclusion arrived at, to the effect, that the second husband is to be taken only according to the Niyoga-vidhi and not by marriage.

1692. By prayojanam is meant the conduct one pursues for gratifying one's wish to acquire or avoid any object. Wish, in respect of either acquisition or avoidance, if ungratified, becomes a source of pain. The section or conduct that one adopts for removing that pain is called Prayojanam. In the Gautama-sutras it is said that yamarthamadhikritya pravartate, tat prayojanam. The two definitions are identical.

1693. By occurrence of these five characteristics together is meant that when these are properly attended to by a speaker or writer, only then can his sentence be said to be complete and intelligible. In Nyaya philosophy, the five requisites are Pratijna, Hetu, Udaharana, Upanaya, and Nigamana. In the Mimansa philosophy, the five requisites have been named differently. Vishaya, Samsaya, Purvapaksha, Uttara, and Nirnaya.

1694. These characteristics, the commentator points out, though numbering sixteen, include the four and twenty mentioned by Bhojadeva in his Rhetoric called Saraswati-kanthabharana.

1695. Parartham means, as the commentator explains, of excellent sense. It does not mean Paraprayojanam as wrongly rendered by the Burdwan translator. The latter's version of the text is thoroughly unmeaning.

1696. What Sulabha says here is this: the great primal elements are the same whether they make up this body or that other body; and then it is the same Chit that pervades every combination of the great elements. The object of this observation is to show that Janaka should not have asked these questions about Sulabha, he and she being essentially the same person. To regard the two as different would indicate obscuration of vision.

1697. What is meant by this is that when creatures are said to possess more of sattwa and less of sattwa, sattwa seems to be a principle that is existent in the constitutions of creatures.

1698. By the word Kala is meant the 16 principles beginning with Prana. What is intended to be said is that as long as the principle of Desire exists, rebirth becomes possible. The universe, therefore, rests on the principle of Desire or Vasana. The senses, etc. all arise from this principle of Vasana.

1699. By Vidhi is meant that righteousness and its reverse which constitute the seed of Desire. By Sukra is meant that which helps that seed to grow or put forth its rudiments. By Vala is meant the exertion that one makes for gratifying one's desire.

1700. The fact then of continual change of particles in the body was well-known to the Hindu sages. This discovery is not new of modern physiology. Elsewhere it has been shown that Harvey's great discovery about the circulation of the blood was not unknown to the Rishis.

1701. The instance mentioned for illustrating the change of corporal particles is certainly a very happy one. The flame of a burning lamp, though perfectly steady (as in a breezeless spot), is really the result of the successive combustion of particles of oil and the successive extinguishment of such combustion Both this and the previous verse have been rendered inaccurately by K.P. Singha.

1702. Hence the questions of Janaka, asking as to who the lady was or whose, were futile.

1703. The seven ways are as follows: Righteousness and Wealth and Pleasure independently and distinct from one another count three, then the first and second, the first and third, and second and third, count three and lastly, all three existing together. In all acts, one or other of these seven may be found. The first and second exist in all acts whose result is the righteous acquisition of wealth; the first and third exist in the procreation of children in lawful wedlock; the second and third in ordinary acts of worldly men. Of acts in which all three combine, the rearing of children may be noticed, for it is at once a duty, a source of wealth, and a pleasure. K.P. Singha omits all reference to these seven ways, while the Burdwan translator, misunderstanding the gloss, makes utter nonsense of it.

1704. The king may order some men to do some things. These men, after obeying those orders, return to him to report the fact of what they have accomplished. The king is obliged to grant them interviews for listening to them.

1705. The commentator explains that the three others are Vriddhi, Kshaya, and Sthana, all of which arise from policy. Some of the seven limbs are inanimate, such as the treasury. But it is said that the treasury supports the ministers, and the ministers support the treasury.

1706. Hence, when every kingdom has a king, and kings too are many, no one should indulge in pride at the thought of his being a king.

1707. The object of this verse is to show that as Janaka rules his kingdom without being attached to it, he cannot lay claim to the merit that belongs to kings.

1708. Upaya or means implies here the attitude of sitting (as in Yoga). Upanishad or method implies sravana and manana i.e., listening and thinking. Upasanga or practices imply the several limbs of Dhyana, etc. Nischaya or conclusion has reference to Brahma.

1709. I expand this verse fully.

1710. The na in the second line is connected with Vyayachcchate.

1711. The object of this verse is to show that the words uttered by Sulabha were unanswerable. To attain to Emancipation one must practise a life of Renunciation instead of continuing in the domestic mode.

1712. These foes are, of course, the passions.

1713. Literally, the world is only a hold of action, implying that creatures, coming here, have to act: these actions lead to rewards and punishments, both here and hereafter. The way to Emancipation is, as has been often shown before, by exhausting the consequences of acts by enjoyment or sufferance and by abstaining from further acts by adopting the religion of Nivritti.

1714. Kulapatam is explained by the commentator as Mahanadipuram. In Naram etc, venumivodahritam (as in the Bombay text) or venumivoddhhatam (as in the Bengal text) is rather unintelligible unless it be taken in the sense in which I have taken it. K. P. Singha mistranslates Kulapatam, and the Burdwan translator misunderstands both Kulaparam and venumivoddhatam.

1715. i.e., to uphold it by doing the duties of a Brahmanas.

1716. Prachalita-dharma etc, implies those that have fallen away from righteousness. The Burdwan translator misunderstands the verse. Karanabhih is kriabhih.

1717. The Commentator explains that this verse is for assuring Yudhishthira that kings are competent to obtain felicity in the next world. Anupagatam is explained by the Commentator as not attainable in even thousands of births.

1718. Rudhirapah is blood-sucking worms. Uparatam is dead.

1719. The ten boundaries or commandments, as mentioned by the Commentator, are the five positive ones, viz., Purity, Contentment, Penances, Study of the Vedas, Meditation on God, and the five negative ones, viz., abstention from cruelty, from untruth, from theft, from non-observance of vows, and from acquisition of wealth.

1720. Chirasya is grammatically connected with na vudhyase, meaning 'that thou art always blind etc.' The Burdwan translator misunderstands it completely and takes it as equivalent to achirena. K. P. Singha skips over it.

1721. The Burdwan translator gives a ridiculous version of the verse.

1722. Kevalam nidhim is literally, 'one's only treasure'. It may imply either Samadhi or Brahma. Acts, whether good or bad, all arise from error. Abstention from acts is the true way to Emancipation.

1723. The passions are spoken of as wolves.

1724. The sight of golden trees is a premonitory sign of Death.

1725. Literally rendered, the verse would run thus: Before the cooking is complete of the Yavaka of a rich man, in fact, while it is still uncooked, thou mayst meet with death. Do thou, therefore, hasten. By Yavaka is meant a particular kind of food made of ghee and flour or barley.

1726. In verse 53 it is said that the Soul is the witness in the other world of all acts and omission in this life. In verse 54, what is said is that the existence of the Soul when the body is not, is possible, for Yogins, in Yoga, live in their Soul, unconscious the while of their bodies. The entrance of the acting-Chaitanya into that Chaitanya which survives as the witness means the death of the body.

1727. The Burdwan translator gives an erroneous version of this verse.

1728. I think the sense is that only righteousness can bring a man to the path that leads to happiness and not mere instructions howsoever repeated.

1729. The Commentator explains that Pramadagah is equivalent to Pramadagrihavasin and refers to Antakah. Chamum is Indriyasenam. Grahitam is body. Yathagrahitam is dehamanatikramya. In this verse pura may mean either in the near future or soon, or pura may mean before, i.e., before the Destroyer makes thy senses so, etc.

1730. The road in which thyself shalt be in front and thyself in the rear is the road of Self-knowledge. The Burdwan translator does not understand how the first line comes to mean Knowledge of Self! Accordingly, though he uses the word amajnana (following the Commentator), yet he erroneously repeats some of the words used in the line.

1731. The last word of the second line is muchyate and not yujyate. If yujyate be adhered to, meaning would be 'freed the consequences of ignorance and error, he would succeed in attaining to Brahma.'

1732. This is a very abstruse verse. I have rendered it, following the lead of the Commentator, Srutam, he explains it 'the knowledge, born of vedic declarations like Tattwamasi etc.' Sarvamasnute is equivalent to samastam Brahmandam vyapnoti, meaning such knowledge leads to sarvatmyam, i.e., omniscience Tadetat etc., i.e., that omniscience is the darsanam, of parampurushartha or Moksha. Kritajna upadishtam artham is Samhitam.

1733. The sense is that in course of our repeated rebirths we have got these relations repeatedly and will get them as repeatedly. But we are, in reality, quite unconnected with them. Their union with us like the union of pieces of wood floating in a river, now joined together temporarily, now separated.

1734. Mokshadaisikam is explained by the commentator as Mokshandeshataram. K. P. Singha wrongly renders this word. This section is called pavakadhyayanam, meaning chitta-sodhakadhyayanam, that is, the lesson which, when read and mastered, is to lead to the cleansing of the heart.

1735. Time, as a personified agent, is throwing all creatures at unequal distances. Some are thrown near and some to a great distance. These distances are regulated by the nature of the acts done by the creatures thrown. Some are cast among animals, some among men. Throwing or hurling them thus, Time drags them again, the binding-cords being always in his hands.

1736. Both the vernacular translators have misunderstood the first line of this verse although there is no difficulty in it. Apastamva says drishto dharma-vyatikrama; Sahasancha purvesham. What Bhishma says here is that one should not speak of those instances of Vyatikramah and Sahasam.

1737. Although the Vedas came to Suka of their own accord, yet he was in deference to the universal custom, obliged to formally acquire them from a preceptor.

1738. Vyasa was the priest or Ritwija of the house of Mithila and as such the kings of Mithila were his Yajyas or Yajamanas. The duty of a Yajamana is to reverence every member of the priest's family. The sire, therefore, cautions the son that he should not, while living with the king of Mithila, assert his superiority over him in any respect.

1739. It is certain that one must abandon all acts before one can attain to Emancipation. But then acts should not be cast off all at once. It is according to this order that they should be abandoned, i.e., in the order of the several modes.

1740. The karanas are the inner faculties.

1741. i.e., when Emancipation and omniscience have been attained in the very first mode of life, no further need exists for conforming to the three other modes of life.

1742. i.e., behold the Supreme Soul by his own Soul.

1743. Instead of papakam some texts read pavakam, meaning of the nature of fire.

1744. After manasa, saha is understood. It does not mean that the senses are to be restrained by the mind, but the words imply that the mind and the senses are to be restrained. K. P. Singha renders the line correctly. The Burdwan translator, as usual, is careless.

1745. K. P. Singha skips over this verse.

1746. i.e., he turned his soul's gaze on his soul and withdrew himself from every worldly object.

1747. He no longer walked like ordinary men. Without trailing along the solid support of the Earth, he proceeded through the sky.

1748. Popularly, Bhimaraja, the Lanius Malabaricus.

1749. It is believed that a person, by performing austere penances, scorches the three worlds. It is in consequence of this effect of penances that the superior deities were always compelled by the Asuras and Danavas to grant them whatever boons they solicited.

1750. The sense is that if the Vedas are not constantly studied, they are likely to be forgotten.

1751. Upaplava is Rahu or the ascending node. In many parts of Upper India, during the hot months in particular, large quantities of dust are raised by whirl winds in the afternoon or at evening called Andhi the clouds of dust cover the moon for hours together.

1752. The lowest order of men, living by slaying animals.

1753. The verse in the Bengal texts is a triplet. In the Bombay edition, the third line is excluded from verse 36. There is no inconvenience in this, only, it should be construed as referring to the wind called Samana or Pravaha.

1754. Some texts read Jaytamvarah. If this be accepted, it should be an adjective of Parivaha, meaning the foremost of all in the strength or energy.

1755. The sacred river Ganga has it is said, three courses or streams. One flows on the surface of the Earth, the second flows through the nether regions, and the third flows through heaven.

1756. The first line runs into the second.

1757. Penances should be protected from wrath. By penances one attains to great power. The ascetic's puissance frequently equals that of Brahman himself. If, however, the ascetic indulges in wrath and curses one from wrath, his puissance becomes diminished. For this reason, forgiveness is said to be the highest virtue a Brahmana can practise. A Brahmana's might lay in forgiveness. Knowledge also should be protected from honour and dishonour, i.e. one should never receive honour for his knowledge, that is, do anything for the object of achieving honour. Similarly, one should never do anything which may have the effect of dishonouring one's knowledge. These are some of the highest duties preached in scriptures.

1758. The saying Satyadapi hitam vadet is frequently misunderstood. The scriptures do not say that truth should be sacrificed in view of what is beneficial, for such view will militate with the saying that there is nothing higher than truth. The saying has reference to those exceptional instances where truth becomes a source of positive harm. The story of the Rishi who spoke the truth respecting the place where certain travellers lay concealed, when questioned by certain robbers who were for killing the travellers, is an instance to the point. The goldsmith's son who died with a falsehood on his lips for allowing his lawful prince to escape from the hands of his pursuers did a meritorious act of loyalty. Then, again, the germ of the utilitarian theory may be detected in the second line of this verse.

1759. To conquer the unconquerable means to attain to Brahma.

1760. In the Srutis, Paravara is an equivalent for the Supreme Soul. The correct reading is nasyati at the end of the first line, and not pasyati as in some of the Bengal texts. Adhering to pasyati (which gives no meaning), the Burdwan translator gives a ridiculous and unmeaning version of this verse. K. P. Singha, of course, adopts the correct reading.

1761. This verse is not at all difficult. The sense is that the man who transcends all attachments never comes to grief if brought into union with other creatures. The Burdwan translator gives a thoroughly unmeaning version of this couplet.

1762. The object of this verse is to show that men of knowledge do not perform sacrifices, in which, as a matter of course, a large number of creatures is slain. Men wedded to the religion of Pravriti perform sacrifices. Coming into the world in consequence of past acts, they seek happiness (by repairing to heaven) along the way of sacrifices and religious rites. A large number of creatures is slain, for besides the victims ostensibly offered, an infinite number of smaller and minuter creatures are killed in the sacrificial fires and in course of the other preparations that are made in sacrifices.

1763. Sorrow increases by indulgence.

1764. This is a very doubtful verse. The commentator is silent. I follow the meaning as it lies on the surface. The object of the verse seems to be this: there are men that are employed in reflecting upon the nature of things: these should know that such occupation is useless, for truly the nature of things is beyond the grasp of the mind. The greatest philosopher is ignorant of all the virtues of a blade of grass, the purpose for which it exists, the changes that it undergoes every instant of time and from day to day. Those men, however, who have such unprofitable occupation for walking along the highest path (the path, that is, which leads to Brahma) free themselves from grief.

1765. I am not sure that I have understood this verse correctly.

1766. What is intended to be said is that the gratification of the senses leaves nothing behind. The pleasure lasts as long as the contact continues of the objects with the senses. The Burdwan translator, not suspecting that the word used is adhana, gives a ridiculous version.

1767. What is said here is this: a man has spouses and children, or wealth, etc.: there was no sorrow when these were not: with his union with these his sorrow commences. Hence, when these things disappear, an intelligent man should not indulge in any sorrow. Bonds or attachments are always productive of grief. When bonds are severed or destroyed, there ought to be no grief.

1768. i.e., whose pleasures do not depend upon external objects such as spouses and children.

1769. Vidhitsabhih is pipasabhih. It comes from dhe meaning drinking.

1770. Vyasa lived in northern India and was evidently unacquainted with the tides that appear in the Bengal rivers.

1771. The object of this verse is to show the utility and necessity of acts. Without acting no one, however clever, can earn any fruit. Both the vernacular translators give ridiculous versions of this plain aphorism.

1772. Asi is used in the sense of akansha.

1773. Naprapyanadhigachchati is na aprayam etc.

1774. I do not quite understand in what the fault lies that is referred to here. Perhaps the sense is this. In Hindu philosophy, the vital seed is said to be generated by the sight of a desirable woman. When sexual congress takes place with one whose sight has not originated the vital seed but with another it fails to be productive. Whoever indulges in such intercourse is to blame.

1775. Parasarirani has prapnuvanti understood after it. Chinnavijam means whose seed has broken, that is the creature whose gross body has met with destruction. The gross body is called the Vijam or seed of (heaven and hell). The sense of the verse is that every one, after death, attains to a new body. A creature can never exist without the bonds of body being attached to him. Of course, the case is otherwise with persons who succeed in achieving their Emancipation by the destruction of all acts. The Burdwan translator, following the commentator faithfully, renders this verse correctly. K. P. Singha skips over it entirely.

1776. This is not a difficult verse. Then, again, the commentator explains it carefully. K. P. Singha gives a ridiculous version. The Burdwan translator is correct. Nirddagdham and vinasyantam imply the dying or dead. Jivar paradeham chalachalam ahitam bhavati means another body, as much subject to destruction, is kept ready.

1777. I expand this verse a little for bringing out its meaning. What is said here is that some come out of the womb alive; some die there before being quickened with life, the reason being that their acts of past lives bring for them other bodies even at that stage.

1778. This verse is certainly a 'crux.' The commentator, I think, displays considerable ingenuity in explaining it. The order of the words is Gatayushah tasya sahajatasya pancha saptamim navamim dasam prapnuvanti; tatah na bhavanti; sa na. The ten stages of a person's life are (1) residence within the womb, (2) birth, (3) infancy, up to 5 years, (4) childhood, up to 12 years, (5) Pauganda up to 16 years, (6) youth, up to 48 years, (7) old age, (8) decrepitude, (9) suspension of breath, (10) destruction of body.

1779. Niyuktah means employed. I take it to imply employed in the task of conquering Nature. It may also mean, set to their usual tasks by the influence of past acts. Nature here means, of course the grand laws to which human existence is subject, viz., the law of birth, of death, of disease and decrepitude etc.

1780. Uparyupari implies gradual superiority. If one becomes wealthy, one desires to be a councillor; if a councillor, one wishes to be prime minister; and so on. The sense of the verse is that man's desire to rise is insatiable.

1781. The reading I prefer is asathah and not sathah. If the latter reading be kept, it would mean of both descriptions are seen to pay court to the wicked.

1782. Avavandhah is low attachments, implying those that appertain to the body. In fact, the acquisition of the body itself is such an attachment. What is said here is that Jiva who has become enlightened becomes freed from the obligation of rebirth or contact with body once more.

1783. The mass of effulgence constituting the Sun is nothing else than Brahma. Brahma is pure effulgence. Savitri-mandala-madhyavartir-Narayanah does not mean a deity with a physical form in the midst of the solar effulgence but incorporeal and universal Brahma. That effulgence is adored in the Gayatri.

1784. The commentator takes Shomah to mean Shomagath Jivah. He does not explain the rest of the verse. The grammatical construction presents no difficulty. If Shomah be taken in the sense in which the Commentator explains it, the meaning would be this. He who enters the solar effulgence has not to undergo any change, unlike Shomah and the deities who have to undergo changes, for they fall down upon the exhaustion of their merit and re-ascend when they once more acquire merit. Both the vernacular translators have made a mess of the verse. The fact is, there are two paths, archiradi-margah and dhumadi-margah. They who go by the former, reach Brahma and have never to return. While they who go by the latter way, enjoy felicity for some time and then come back.

1785. Here, the words Sun and Moon are indicative of the two different paths mentioned in the note immediately before.

1786. What Suka says here is that he would attain to universal Brahma and thus identify himself with all things.

1787. Jahasa hasam is an instance in Sanskrit of the cognate government of neuter verbs.

1788. The Rishis knew that the height of the atmosphere is not interminable.

1789. In this Section, Bhishma recites to Yudhishthira the fact of Suka's departure from this world, and Vyasa's grief at that occurrence. He speaks of the fact as one that had been related to him bygone times by both Narada and Vyasa himself. It is evident from this that the Suka who recited the Srimad Bhagavat to Parikshit, the grandson of Arjuna, could not possibly be the Suka who was Vyasa's son.

1790. What Bhishma says here is that without faith this subject is incapable of being understood.

1791. This is a triplet. The last word of the third line, viz., Swayambhuvah refers to Krishnah, but it has no special meaning. It is an adjective used more for the sake of measure than for anything else.

1792. The golden cars referred to here are the fleshly bodies of the two deities. The body is called the car because like the car, it is propelled by some force other than the Soul which owns it for a time, the Soul being inactive. It is regarded as golden because every one becomes attached to it as something very valuable. The eight wheels are Avidya and the rest.

1793. i.e., the hands, the feet, the stomach, and the organ of pleasure. The hands are said to be protected when they are restrained from the commission of all improper acts; the feet are said to be duly protected when they are restrained from touching all improper places. The stomach is said to be protected when one never takes any kind of improper food, and when one abstains from all evil acts for appeasing one's hunger. And lastly, one is said to restrain the organ of pleasure when one abstains from all acts of improper congress.

1794. The word Mushka as ordinarily understood, implies the scrotum or testes. The commentator Nilakantha supposes that it may stand for the shoulder-knot. He believes that the phrase implies that the people of this island had each four arms.

1795. The Sattwata ritual is explained by the Commentator to mean the Pancharatra ritual. Tachecheshena implies with what remained after Vishnu's worship was over.

1796. i.e., dedicated his possessions to the service of Narayana, and held them as the great God's custodian. In other words, he never regarded his wealth as his own, but was always ready to devote it to all good and pious purposes.

1797. i.e., the treatise those Rishis composed was the foremost of its kind in respect of choice and harmony of vocables, of import or sense and of reasons with which every assertion was fortified.

1798. There are two religions, viz., that of Pravritti, implying act and observances, and that of Nivritti, implying a complete abstention from all acts and observances. The last is also called the religion of Emancipation.

1799. Whether any work on morality and religion was over actually composed by the seven Rishis or not, no such work, it is certain, is in existence now. Besides this mention of the work in the Mahabharata, no reference to it has been made anywhere else. As to Sukra-niti it is extant, Vrihaspati's niti-sastram is defunct. It is probable, however, that before Saba-niti there was an anterior work, brief if not exhaustive on the same subjects.

1800. Paryyaya literally means a list. The fact is, in all Sanskrit lexicons words expressive of the same meanings occur together. These lists are known by the name of Paryyaya. A more definite idea of the meaning of this word may be had by the English reader when he remembers that in a lexicon like Roget's Thesaurus, groups are given of words expressive of the same signification. Such groups are called Paryyayas.

1801. The Hotri has to pour libations on the sacrificial fire, reciting mantras the while. Sadasyas are persons that watch the sacrifice, i.e., take care that the ordinances of the scriptures are duly complied with. They are, what is called, Vidhidarsinas.

1802. Clarified butter offered in sacrifices, with cakes of powdered barley steeped in it.

1803. Professor Weber supposes that in this narrative of the three Rishis Ekata, Dwita, and Trita, the poet is giving a description of either Italy or some island in the Mediterranean, and of a Christian worship that certain Hindu pilgrims might have witnessed. Indeed, a writer in the Calcutta Review has gone so far as to say that from what follows, the conjecture would not be a bold one that the whole passage refers to the impression made on certain Hindu pilgrims upon witnessing the celebration of the Eucharist according to the ordinances of the Roman Catholic Church. The Honble K. P. Telang supposes that the whole passage is based on the poets imagination. Ekantabhavepagatah is taken by some to mean worshippers of the divine Unity. I do not think that such a rendering would be correct.

1804. The Bombay reading is tadapratihato abhavat. This seems to be better than the Bengal reading tato-apratihata. If the Bengal reading be adhered to, apratihatah should be taken in the sense of nasti pratihatoyasmat. The meaning, of course, would remain the same.

1805. Yapa means the silent recitation of certain sacred mantras or of the name of some deity. In the case of the inhabitants of White Island, the silent recitation was no recitation of mantras or words, but was a meditation on incorporeal Brahma. The next verse makes this clear.

1806. This would seem to show that it was the Roman Republic which the pilgrims saw.

1807. Professor Weber thinks that this has reference to the absence of idols or images. The pilgrims saw no deities there such as they had in their own temples.

1808. Professor Weber wrongly renders the words Purvaja and sikshaksharaiamanwitah. The first word does not, as he renders it, imply, eldest son of God, but simply first-born. It is seen in almost every hymn in the Mahabharata to the Supreme Deity. It is synonymous with Adipurusha. Then siksha etc. does not, as he thinks, mean 'accompanied by teaching,' but it is the science of Orthoepy and is one of the Angas (limbs) of the Vedas. The Vedas were always chanted melodiously, the science of Orthoepy was cultivated by the Rishis with great care.

1809. The Pancha-kala, or Pancha-ratra, or Sattwatas vidhi, means certain ordinances laid down by Narada and other Rishis in respect of the worship of Narayana.

1810. The sense is this: as all of them were practising that frame of mind which resembles Brahma, they did not regard us, i.e., neither honoured nor dishonoured us.

1811. Both the vernacular translators have erred in rendering this simple verse.

1812. The construction seems to be this: Parangatimanuprapta iti Brahmanah samanantaram naishthikam sthanam, etc. It does not mean, as K. P. Singha puts it, that he proceeded to Brahman's region, nor, as the Burdwan translator puts it, that having gone to Brahman's region he attained to the highest end. The sense, on the other hand, is that as his was the very highest end, he, therefore, ascended to a spot that is higher than Brahman's region. The simple meaning is that king Uparichara attained to identification with Brahma.

1813. i.e., when they have cursed thee, their curse should fructify. Thou shouldst not do anything that may have the effect of nullifying that curse.

1814. To this day, in many religious rites, these streaks of ghee are poured with mantras recited the while. They are called Vasudhara and are poured along the surface of a wall. First, a waving line of red is drawn horizontally on the wall. Then seven spots are made under that line. Then with the sacrificial ladle, Ghee is poured from each of the spots in such a way that a thick streak is poured along the wall. The length of those streaks is generally 3 to 4 feet and their breadth about half an inch.

1815. The mantras recited by Vasu were Vedic mantras.

1816. The Burdwan translator, as also K. P. Singha, both err in translating the first line of this verse. It does not mean that Narada worshipped them with a bend of his head and that they in return worshipped him mentally.

1817. In the sense of His being unmodified, even as space is an entity that cannot be modified in any way.

1818. i.e., as the commentator expands, who is displayed without any modification, all else being modifications of Thyself.

1819. i.e., from whom speech has flowed, or who is Vrihaspati the celestial priest, so famous for his learning and intelligence.

1820. i.e., the original home of the universe. The idea is that when the universal dissolution comes, all things take refuge in thee. I follow the commentator in all the interpretations he gives.

1821. i.e., who has performed the avabhrita or final bath upon the completion of all vows and observances and sacrifices.

1822. i.e., thou hast performed sacrifices.

1823. The Vedas have six limbs or divisions.

1824. Pragjyotish is the name of a particular Saman. The Rich beginning with Murdhanam etc. when sung, comes to be called by the name of jeshtha Saman. What is said here, therefore, is that thou art both the foremost of Samanas and he that sings that Saman.

1825. In the Bombay text, the reading for Vainagarbha is Vaikhanasa which means a class or sect of ascetics.

1826. The commentator explains that by Mahayajna—great sacrifice—is meant Yoga. The Jiva-Soul is like the libation poured in the sacrifice, for by Yoga the Jiva-Soul is annihilated and merged into the Supreme Soul.

1827. In treatises on the Smriti, the indications of these three kinds or degrees of modifications are given.

1828. By this word is meant a particular conjunction of heavenly bodies. This conjunction is represented as having a peculiar form.

1829. The word Upanaha used here in the dual number, has puzzled many persons. It is difficult to conceive why the great God should appear with a pair of shoes in one of his hands. Probably, the Upanaha, in ancient times, was a wooden sandal, and what the poet means to say is that Narayana, appeared with all the requisites of a Brahmacharin on his person.

1830. i.e., merges into.

1831. This cosmogony is agreeable to the Vaishnava scriptures. Above all, without beginning is Vasudeva. From Vasudeva is Sankarshana. From Sankarashana is Pradyumna. From Pradyumna is Aniruddha. Some persons find in this quadruple creation the distinct trace of the Christian Trinity. It is very difficult, however, to say which doctrine, the Hindu or the Christian, is the original and which is derived from which.

1832. The reader is requested to mark the address 'king of kings'. This is evidently a slip of the pen. The whole speech is that of Narayana and Narada is the listener.

1833. The commentator is silent. The sense seems to be that as Brahman is to be the son of Narayana in the beginning of a Kalpa when there is no other existent object mobile or immobile, the same Brahman is to be vested with dominion over all things which he would himself create through Ahankara. Of course, as long as Brahman is without Ahankara so long there can be no Creation, i.e., no subjects mobile and immobile, to be known by different names.

1834. Nityada is always. Some persons believe that Narayana has to manifest himself always for achieving the business of the deities. This Earth is not the only world where such manifestations needed. As to the object of the manifestations considerable difference of opinion prevails. In the Gita, the great deity himself explains that that object is to rescue the good and destroy the wicked. Others hold that this is only a secondary object, the primary one being to gladden the hearts of the devout by affording them opportunities of worshipping him and applauding his acts, and to indulge in new joys by serving his own worshippers.

1835. This is a reference to the well-known description of Narayana as Savitrimandalamadhyavartih etc. It is not the visible Sun whose disc is meant, but that pure fountain of effulgence which is inconceivable for its dazzling brightness that is implied.

1836. The tense used in the original is future. What is meant, however, is that the great deity does these acts at the beginning of every Kalpa when he recreates the Earth. All cycles or Kalpas are similar in respect of the incidents that occur in them.

1837. Maheswara is Mahadeva or Siva, Mahasena is Kartikeya, the generalissimo of the celestial forces.

1838. Vana, the son of Vali, was a devout worshipper of Mahadeva. Mina's daughter Usha fell in love with Krishna's grandson Aniruddha. Aniruddha was imprisoned by Vana. It was to rescue Aniruddha that Krishna fought with Vana, after having vanquished both Mahadeva and Kartikeya. The thousand and one arms of Vana, less two, were lopped off by Krishna. The episode of the love of Aniruddha and Usha is a very beautiful one.

1839. Saubha was the name of a flying city of the Danavas. Krishna felled this city into the ocean, having killed all its Danava inhabitants. As to Kala-yavana, his death was brought about by Krishna under the following circumstances. Pursued by the Danava, Krishna took refuge in a mountain-cave in which a king of the Satya Yuga was lying asleep. Entering the cave, Krishna stood at the head of the sleeping king. The Danava, entering the cave after Krishna, found the sleeping king and awaked him. As soon as the king looked at the Danava, the latter was consumed into ashes, for the gods had given a boon to the king that he who would awake him would be consumed by a glance of his.

1840. The idea of Eternity without any conceivable beginning and conceivable end was so thoroughly realised by the Hindu sages that the chiefdom of Heaven itself was to them the concern of a moment. Nothing less than unchangeable felicity for all times was the object they pursued. All other things and states being mutable, and only Brahman being immutable, what they sought was an identification with Brahma. Such identification with the Supreme Soul was the Emancipation they sought. No other religion has ever been able to preach such a high ideal. The Hindu's concern is with Eternity. He regards his existence here as having the duration of but the millionth part of a moment. How to prevent re-birth and attain to an identification with the Supreme Soul is the object of his pursuit.

1841. K. P. Singha has completely misunderstood the sense of verse 113, Bhishma does not certainly mean that Brahman was unacquainted with the narrative. What Bhishma says is that it was not to Brahman, but to the Siddhas assembled in Brahman's abode, that Narada recited his narrative.

1842. K. P. Singha misunderstands verses 115 and 116 completely. The fact is, Surya recited the narrative unto those that precede and those that follow him in his journey through the firmament. K. P. Singha confounded the two classes of persons together. The Burdwan translator, as usual, makes nonsense of verse 116. The correct reading (as given in the Bombay text) is lokan, the grammatical construction being lokan tapatah suryasya etc. The Burdwan translator makes Surya repeat the narrative to the worlds created and placed before Surya.

1843. The drift of Saunaka's queries seems to be this the religion of Pravritti is opposed to that of Nivritti. How is it that both have been created by the same Narayana. How is it that he has made some with dispositions to follow the one, and others with dispositions to follow the others.

1844. Atmanah parinirmitam pralayam means that destruction or cessation of existences which is brought about by self-realization. What the king says here is,—If the religion of Nivritti be so superior in consequence of its superior end, why is it that the deities who are all superior to us did not pursue it? Were they ignorant of the method by which Emancipation is attainable? Were they ignorant of the means by which to win cessation of existence? K. P. Singha renders the verse correctly. The Burdwan translator misunderstands it although he repeats the exact words of the second foot of the second line.

1845. That is, the attributes of vision to Light, taste to Water, sound to Space, touch to Wind, and smell to Earth.

1846. Avritti lakshanam means that the reward to be bestowed shall not be Emancipation whence there is no return, but such reward (as the felicity of heaven) whence there will be a return for each of the receivers.

1847. Taking their rise from the fruits of Pravritti implies having their origin in their desire for such fruits as appertain to the religion of Pravritti or acts.

1848. What is stated here is that creature following the path of Pravritti cannot hope to reach the spot whence there is no return. It is by the path of Nivritti that spot is capable of being reached. The path of Pravritti is always fraught with return. One may become, by walking along that path the very chief of the celestials, but that status is not eternal. Since the beginning (if a beginning can be conceived), millions and millions of Indras have arisen and fallen down.

1849. Literally, with their four quarters entire.

1850. This salutation of Krishna unto the Supreme Soul is very characteristic. He salutes himself by saluting the Supreme Soul.

1851. Sattwa is the attribute of righteousness. It is said to consist of eight and ten qualities. The commentator mentions them all.

1852. i.e., Emancipation or complete identification with the Supreme Soul.

1853. The object of this verse, the commentator says, is to explain the meaning of the word Hrishikesa. Agni is the digestive fire, and Shoma is food. Uniting together, Agni and Shoma, therefore uphold the universe. In the form of digestive fire and food, Agni and Shoma are two gladdeners of the universe. They are called on this account Hrishi (in the dual number). And since they are, as it were, the kesa or hair of Narayana, therefore is he called Hrishikesa. All these etymologies are very fanciful. Elsewhere the word Hrishikesa is explained as the Isa or lord of Hrishika or the senses.

1854. Sat is existent or aught. Asat is naught or non-existent. Very generally, these two words are used to imply Effects and Causes, the former being gross or manifest, and the latter, subtile or unmanifest. Tamas here does not mean one of the three primal attributes but primeval darkness. Compare Manu, asitidam tamobhutam etc.

1855. I do not know whether I have understood correctly the last part of this sentence. I think what is stated is that by honouring Hari and Mantra, one honours the deities and men and the Rishis. By men, I think, dead men or the Pitris are referred to.

1856. The reading vagamritam is an error. The correct reading is gavamritam.

1857. In former times kings and chiefs always used to assign rent-free lands to learned Brahmanas for their support. Those countries where Brahmanas had not such lands assigned to them, were, as it were, under a ban. What is said in this verse is that in such countries the blessings of peace are wanting. The inhabitants are borne on vehicles drawn by oxen on steeds.

1858. In consequence of this third eye on Rudra's forehead, he came to be called by the name of Virupaksha or the ugly or fierce-eyed.

1859. A Manwantarah consists of about 72 Chaturyugas, i.e., 288 yugas according to the measurement of the celestials. The present yuga is called the Vaivaswat Manwantarah, i.e., the period connected with Manu the son of Vivaswat. At each Manwantorah a new Manu appears. The self-born Manu was a different person.

1860. By practising Yoga one acquires certain superhuman powers. These are called Yogaiswaryya. They include Anima, by which one can become very minute; Laghima, by which one can become very gross, etc.

1861. The river Ganga has three currents. One flows through heaven, one is visible on the Earth, and a third flows through the nether regions. Persons of the regenerate classes, when saying their morning, midday, or evening prayers, have to touch water often. What is meant, therefore, by 'Bharadwaja touching the water' is that Bharadwaja was saying his prayers. Vishnu assumed his three-footed form for beguiling Vali of the sovereignty of the universe. With one foot he covered the Earth, with another he covered the firmament. There was no space left for placing his third foot upon.

1862. The Sreevatsa is a beautiful whirl on Vishnu's bosom.

1863. The Hindu scriptures mention that there is an Equine-head of vast proportions which roves through the seas. Blazing fires constantly issue from its mouth and these drink up the sea-water. It always makes a roaring noise. It is called Vadava-mukha. The fire issuing from it is called Vadavanala. The waters of the Ocean are like clarified butter. The Equine-head drinks them up as the sacrificial fire drinks the libations of clarified butter poured upon it. The origin of the Vadava fire is sometimes ascribed to the wrath of Urva, a Rishi of the race of Jamadagni. Hence it is sometimes called Aurvya-fire.

1864. The etymology of the word Hrishikesa is thus explained. Agni and Shoma are called by the name of 'Hrishi' in the dual number. He is called Hrishikesa who has those two for his kesa or hair. Elsewhere, the word is explained as the Isa or lord of Hrishika.

1865. I am the Soul of all creatures, and, therefore, unborn, the Soul being Eternal, Unbeginning and Unending. Hence am I called the Unborn.

1866. The race in which Krishna took birth was known by the name of Sattwata. All these etymologies are, of course, exceedingly fanciful. Not that the etymologies do not correspond with the rules of Sanskrit Grammar, but that they are not accepted by lexicographers. The fact is that each root in Sanskrit has a variety of meanings.

1867. This verse refers to Panchikarana. The fact is, Earth, Water, Light, Wind and Space are the five primal elements. Each of these is divided into five portions and the portions so arrived at are then united or mingled together forming the different substances of the universe, the proportions in which they are mingled being unequal.

1868. Achyuta has been variously rendered into English. Its true sense is here explained. Unswerving is the meaning. He who never swerves (from his highest nature or Brahma) is Achyuta. Hence, ordinarily, immutable or undeteriorating is the rendering that I have adopted.

1869. Clarified butter is the great sustainer of the universe, for the libations poured on the sacrificial fire uphold the deities, and the deities, thus upheld, pour rain which causes crops and other food to grow, upon which, of course, the universe of living creatures live.

1870. The constituent elements, called Dhatu, of the body, are, of course Bile, Phlegm and Wind. They are due to actions because birth itself is due to actions. There can be no birth without a body, and no body without these three. Hence, these three have their origin in previous actions un-exhausted by enjoyment or endurance.

1871. Narayana is said to always dwell in the midst of Savitri-mandala. The solar disc represents eternal effulgence, or Milton's 'flaming amount' at which even the highest angels cannot gaze.

1872. Durlabha may also mean not easily attainable: i.e., they that are my devoted worshippers are as unattainable as I myself. People cannot readily obtain their grace as they cannot mine.

1873. The Yajur-Veda consists, according to this calculation, of one hundred and one branches.

1874. The Krityas are acts of incantation, performed with the aid of Atharvan Mantras. They are of great efficacy. Brahmanas conversant with the Atharvans are competent, with the aid of Krityas to alter the laws of Nature and confound the very universe.

1875. The path pointed out by Varna is the path of Dhyana or contemplation. Vama is Mahadeva or Rudra. Panchala is Galava of the Vabhravya race. The Burdwan translator makes a mess of these verses. He represents Galava as belonging to the Kundarika race. The fact is, as the Commentator explains, that Kundarika is a name derived from that of the Gotra or race to which the person belonged, Panchala is the same person as Galava of the Vabhravya race.

1876. Elsewhere it is said that Narayana took birth in Dharma's house in four forms named Nara, Narayana, Krishna, and Hari. Dharmayanam samarudau means riding on the Dharma-car, i.e., endued with bodies with which to perform all the scriptural duties.

1877. Munja literally means green, or a grass of particular kind.

1878. Nara and Narayana were the same person. Hence, Nara's weapon having been broken into pieces, Narayana came to be called by this name. Elsewhere it is explained that Mahadeva is called Khandaparasu in consequence of his having parted with his parasu (battle-axe) unto Rama of Bhrigu's race.

1879. He has been pleased to assume the forms of Rishis Nara and Narayana.

1880. i.e., he that was speaking to Arjuna.

1881. Kala is literally Time or Eternity. It frequently means, however, death or destruction, or he that brings about death or destruction.

1882. The sense is that Arjuna was only the ostensible instrument.

1883. The questions of Janamejaya, it would seem, were addressed to Vyasa. All the editions, however, make Vaisampayana answer those questions.

1884. It is difficult to say what this word means. I think with the commentator that it means shoulder joints.

1885. The Bengal reading is ashta-bhujau. The Bombay reading ashta-dangshtrau does not seem to be correct. By accepting the Bengal reading, the word mushka becomes clear.

1886. Avyagran means with tranquil souls. It is said that with most young men what occurs is that their hearts at first leave them when they see a respected guest arrived who is to be received with due honours. A little while after, they get back their hearts. In the Nara and Narayana, however, nothing of this kind happened when they saw Narada first, although Narada was one to whom their reverence was due.

1887. Nara and Narayana are the displayed forms of the undisplayed Hari.

1888. cf. Milton's description of the mount of God. The highest angels are not competent to bear its effulgence, being obliged to cover their eyes with their wings in looking at it.

1889. Prithivi or Earth is said to be sarvamsaha. As forgiving as the Earth is a common form of expression in almost every Indian dialect.

1890. By Sat is meant all existent things. The correlative word is Asat or non-existent. Hence, aught and naught are the nearest approaches to these words. There are many secondary significations, however of these two words, Sat, for example, indicates effects or all gross objects; and asat indicates causes, etc.

1891. The story is that once on a time the deities, on the eve of going out on a campaign against the Asuras, communicated the Vedas unto their children, Agnishatta and others. In consequence, however, of the length of time for which they were occupied on the field, they forgot their Vedas. Returning to heaven, they had actually to re-acquire them from their own children and disciples. The Scriptures declare that the preceptor is ever the sire, and the disciple is the son. Difference of age would not disturb the relationship. A youth of sixteen might thus be the father of an octogenarian. With Brahmanas, reverence is due to knowledge, not age.

1892. The Hari-Gita is the Bhagavad-Gita. It is sometimes called also Narayana-Gita.

1893. It is not clear who is the Guru referred to in this verse. The commentator thinks that it is Vrihaspati, the preceptor of the celestials. The celestial preceptor never came to the Pandavas. It is probable that either Vyasa or Vaisampayana is meant.

1894. In these verses, it is to Vasudeva that the speaker is referring. The witness of the worlds means that he has witnessed innumerable Creation and Destructions and will witness them through eternity.

1895. This speech is really that of Saunaka. Some incorrect texts represent it as the speech of Janamejaya. The following speech is that of Sauti, though the texts alluded to above make it that of Vaisampayana. It is true in the speech the vocative 'Brahman' occurs, but we may easily take it as a slip of this pen. K. P. Singha makes the correction. The Burdwan translator, without perceiving the absurdity, adheres to the incorrect texts.

1896. It is difficult to settle the reading of this verse. The Bengal texts have alayah, the Bombay edition has alayam. At any rate, verse 58 seems to contradict the previous verse. If after resorting the Vedas to Brahmana, Narayana to his own nature, where would his form be that had the horse-head?

1897. Both the Vernacular translators give ridiculous versions of this verse. K. P. Singha takes Panchala to be a king and understands the verse to mean that king Panchala got back his kingdom through the grace of Narayana. The Burdwan translator errors as usual, by taking krama to imply gati or end. The fact is this verse repeats what has been already said in verses 100 to 102 of section 343 ante. Krama means the science by whose aid the words used in the Vedas are separated from each other.

1898. 'Those who have burnt of their fuel' means men that have freed themselves from desire. Param paryyagati means knowledge as handed down from preceptor to preceptor.

1899. Vasudeva is called the Fourth because below Him is Sankarshana, Pradyumna, and Aniruddha.

1900. What is stated in these two verses is the difference between the ends of those that rely on Knowledge, and those that are devoted to Narayana with their whole souls. The former attain to Vasudeva, it is true, but then they have to pass gradually through the three others one after another, viz., Aniruddha, Pradyumna, and Sankarshana. The latter, however, at once attain to Vasudeva. It is curious to note how the Burdwan translator, with the commentary before him and from which he quotes, misunderstands the second verse completely. K. P. Singha's version also is not clear though not incorrect.

1901. The word Ekantin is explained by the commentator to mean a nishkama worshipper, i.e., one who adores the Supreme Deity without the expectation of any fruit whatever. There can be no error, however in rendering it as one devoted with his whole soul. Such devotion verily implies nishkama worship.

1902. i.e., all creatures were righteous and compassionate. Of evil, there was nothing in that age.

1903. One of the foremost of Samans is called by the name of Jeshthya. One conversant with the Jeshthya Saman would have this name.

1904. Ikshaku was the progenitor of the solar race of kings.

1905. This desire, of course, relates to the acquisition of Emancipation. Yoga-kshema literally means the acquisition of what is desired and the protection of what has been acquired.

1906. Buddha or Pratibuddha literally implies awakened. The sense, of course, is that such a person has succeeded in casting off all impurities and desires. He has, as it were been awakened from the slumber of ignorance or darkness.

1907. Those that follow the religion of Pravritti acquire heaven, etc., through their merits. Merits however, are exhaustible. They have, therefore, to fall down from heaven. The Creator Brahma casts his eye on [(illegible—JBH)] that follow Pravritti. The religion of Nivritti, however, leads to Emancipation. It is Narayana that looks upon men that betake to Nivritti.

1908. What is stated here is this the deities and Rishis are certainly endued with Sattwa. But then that Sattwa is of a great form. Hence, they cannot attain to Emancipation. It is only that Sattwa which is of subtile form that leads to Emancipation. The deities, without being able to attain to Emancipation, remain in a state that is mutable or fraught with change.

1909. That is, the practices which constitute the religion of the Ekantins are not really different for those laid down in the scriptures adverted to above.

1910. Who are the Whites referred to in this place? The commentator explains that the word has reference to persons leading the domestic mode of life. Yatis wear robes that are coloured yellow or yellowish red. Households, however, use cloth that is white. The word may also mean the inhabitants of White Island.

1911. The name Apantara-tamas implies one whose darkness or ignorance has been dispelled.

1912. Vedakhyane Srutih karyya, literally, I think, means thou shouldst turn thy ears to the description of the Vedas, implying that thou shouldst set thyself to a distribution or arrangement of the Vedic hymns and Mantras.

1913. It is difficult to understand what is the precise meaning of the expression twamrite. Literally it means without thee. Whether however, the speaker means that all the princes will meet with destruction except thee or that they will be destroyed without thy being present among them, or that such destruction will overtake them without thyself being the cause of it, it is difficult to determine.

1914. Anyo hanyam chintayati seems to mean that the thoughts of others do not correspond with their act.

1915. It is scarcely necessary to remark that the word nandana means both sons and delighter. The etymological meaning is, of course, delighter. The son or grand-son is so called because of his being a source of delight to the sire or the grandsire with the other members of the family. In verse 58, nandana seems to be used in the sense of delighter.

1916. The commentator explains these verses in this way. So far as ordinary purposes are concerned, both the Sankhyas and Yogins speak of many Purushas. In reality, however, for purposes of the highest truth, there is but one Purusha. I do not see this limitation in the verse itself. The fact is what the commentator says is to be seen in the next Verse.

1917. The abode of thy feet means thy abode. To this day, in mentioning persons that are entitled to reverence, the Hindu speaks of them as the "feet of so and so".

1918. The commentator explains the meanings of the words used in this verse in this way—He is called Purusha, because of the attribute of fulness eternal, because he has neither beginning nor end; immutable, because there is no change in him; undeteriorating, because he has no body that may be subject to decay; immeasurable, because the mind cannot conceive of him in his fulness.

1919. Acts are called seeds. Seeds produce tree. Acts lead to the attainment of bodies. For the production of bodies, therefore, acts operate like seeds.

1920. The sense seems to be this: in the Yoga system He is called the Supreme Soul, for Yogins affirm the existence of two souls, the Jivatman and the Supreme Soul, and assert the superiority of the latter over the former. The Sankhyas regard the Jiva-soul and the Supreme Soul to be one and the same. A third class of men think everything as Soul, there being no difference between the one Soul and the universe displayed in infinitude.

1921. The acting Soul is ensconced in the Linga-sarira with which it becomes now a human being, now a deity, now an animal, etc. given and ten possessions are five pranas, mind, intelligence and ten organs of senses.

1922. Dhaturadyam Vidhanam is supposed by the commentator to imply what is known as Mahat i.e., the existence of Jiva before the consciousness of Ego arises.

1923. Pragvansa is a certain part of the altar. Both the vernacular translators omit the word in their renderings.

1924. This portion does not occur in all the texts. I have thought fit to add it for explaining the connection. Most texts begin abruptly by saying—Yudhishthira said, etc. etc.

1925. The object of the question is to ascertain which is the foremost of all the modes of life. Although Renunciation has been described to be the best of all modes, still the duties of that mode are exceedingly difficult of practice. Hence, Yudhishthira wishes to know if the duties of any other mode can be regarded as superior.

1926. Family customs are always observed with great care. Even when inconsistent with the ordinances of the scriptures, such customs do not lose their binding force. Reprehensible as the sale of a daughter or sister is, the great king Salya, when he bestowed his sister Madri on Pandu, insisted upon taking a sum of money, alleging family custom not only as an excuse but as something that was obligatory. To this day, animals are slain in the sacrifices of many families which follow the Vaishnava faith, the justification being family custom.

1927. The Vedas are, strictly speaking, not scriptures, for they are heard the scriptures being those ordinances that are written down. Of course, the Vedas have been reduced into writing, but for all that, they continue to be called the Srutis, as the Common Law of England, though reduced into writing, is still called the unwritten law etc. etc.

1928. Some texts erroneously read sthitah for sthitim. Eka eva atmani sthitim kartum literally rendered, is to achieve existence in the one soul. This means to realise the union of the Jiva-soul with the 'Supreme Soul.' 'Relying upon the Soul I shall try to exist in the one Soul,' in brief, means, I shall try to unite the Jiva with Supreme Soul. The difference between Kankhami and Ichcchemi is well illustrated by the commentator by referring to the case of the man of weak stomach who craves for food of every kind but who does not wish to actually eat from fear of increasing his illness.

1929. Sattwikani implies the deities and others that are endued with the attribute of Sattwa. Samyujyamanani refers to their births and deaths as deities and men in consequence of the fruits reaped of acts done. Niryyatyamanani is distressed or afflicted in consequence of such birth and deaths. The rows of Yama's standards and flags refer to the diverse diseases that afflict all creatures.

1930. The commentator explains that nityah-salilah means pure as water. I think this is not the sense of the word here.

1931. It is desirable to note that the word atithi which is rendered guest here and elsewhere, means a person who enters without invitation the abode of a householder. Such an individual is adorable. All the deities reside in his person. He is supposed to favour the householder by giving him an opportunity of performing the rites of hospitality. Whatever the respect, however, that is paid to a guest, he cannot expect to be served with food till the householder, has done his best for serving him as sumptuously as his circumstances would permit. Hence, by the time the food is placed before him, the guest becomes very hungry.

1932. Some of the Bengal texts have dwigunam for dwiruna. Less than ten by two is the meaning.

1933. This verse seems to be unintelligible. I think the sense is this. Frugality of fare and observance of vows constitute merit for person of all classes. These imply the restraint of the senses, for if the senses be not restrained, no one can observe vows or practise frugality. There is a connection, thus between the duties of religion and the senses.

1934. Darsana-sravas means one who hears with the eye. The Nagas or snakes are believed to have no ears, but to use their eyes both for seeing and hearing. Who the Nagas of the Mahabharata or the Puranas were, it is difficult to determine. They seem to have been a superior order of beings, having their abode in the nether regions.

1935. The meaning of annyayinah is that we should be followed by others, i.e., we deserve to walk at the head of others.

1936. The Indian bird Chataka has a natural hole on the upper part of its long neck in consequence of which it is seen to always sit with beaks upturned, so that the upper part of the neck keeps the hole covered. The Chataka is incapable of slaking its thirst in a lake or river, for it cannot bend its neck down. Rain water is what it must drink. Its cry is shrill and sharp but not without sweetness. 'Phate-e-ek-jal' is supposed to be the cry uttered by it. When the Chataka cries, the hearers expect rain. Eager expectation with respect to anything is always compared to the Chataka's expectation of rain water.

1937. The Burdwan translator erroneously renders this verse. The commentator explains that hitwa is equivalent to vina and sums up the meaning of the first line in these words, viz., twaddarsanam vina asya kopi vighnomabhut. In the second line, naprayupasate is equal to paritajya na aste.

1938. It is a pity that even such verses have not been rendered correctly by the Burdwan translator. K. P. Singha gives the sense correctly, but the translation is not accurate.

1939. A form of expression meaning that 'we are your slaves'.

1940. Atmanam is Brahma; atmasthah is 'relying in the Soul', i.e., withdrawn from all worldly objects; atmanogatim implies the end of the Jiva-soul, i.e., the Supreme Soul; the last is an adjective of atmanam.

1941. It has been explained in the previous sections that the Unccha vow consists in subsisting on grains picked up from the fields after the corn has been reaped and taken away by the owners. It is a most difficult vow to observe. The merit attaching to it is, therefore, very great.

1942. The formal initiation or diksha is a ceremony of great importance. No sacrifice or vow, no religious rite, can be performed without the diksha. The rite of diksha is performed with the assistance of a preceptor or priest. In leaving the domestic mode for the life of a forest recluse, the diksha is necessary. In following the Unccha vow, this rite is needed. Any religious act performed by one without having undergone the formal diksha, becomes sterile of results.

1943. Bhishma abducted, with the might of his single arms, the three daughters of the king of Kasi, viz., Amva, Amvika, and Amvalika. He wished to marry the princesses to his brother Vichitravirya. The eldest princess, having previously to her abduction selected king Salwa for her lord was let off. When, however, she presented herself before her lover, the latter refused to wed her. She, therefore, applied to Rama for wreaking vengeance on Bhishma whom she regarded as the author of her wrongs. Rama took up her cause and fought with Bhishma, but was obliged to acknowledge defeat at the hands of his antagonist who was his disciple in arms. For fuller particulars, vide Amvopakhyana Parvan in Udyoga Parvan.

THE END