SECTION CLXV

"Vaisampayana said, 'That perpetuator of Kuru's race, viz., Yudhishthira the son of Pandu, desirous of obtaining such good as is destructive of sins, questioned Bhishma who was lying on a bed of arrows, (in the following words).'

"Yudhishthira said, 'What, indeed, is beneficial for a person in this world? What is that by doing which one may earn happiness? By what may one be cleansed of all one's sins? Indeed, what is that which is destructive of sins?'

"Vaisampayana continued, 'In this connection, the royal son of Santanu, O foremost of men, duly recited the names of the deities unto Yudhishthira who was desirous of hearing.'

"Bhishma said, 'O son, the following names of the deities with those of the Rishis, if duly recited morning, noon, and evening, become efficacious cleansers of all sins. Acting with the aid of one's senses (or knowledge and action), whatever sins one may commit by day or by night or by the two twilights, consciously, or unconsciously one is sure to be cleansed therefrom and become thoroughly pure by reciting these names. One that takes those names has never to become blind or deaf; indeed, by taking those names, one always succeeds in attaining to what is beneficial. Such a man never takes birth in the intermediate order of beings, never goes to hell, and never becomes a human being of any of the mixed castes. He has never to fear the accession of any calamity. When death comes, he never becomes stupefied. The master of all the deities and Asuras, resplendent with effulgence, worshipped by all creatures, inconceivable, indescribable, the life of all living beings, and unborn, is the Grandsire Brahma, the Lord of the universe. His chaste spouse is Savitri. Then comes that origin of the Vedas, the creator Vishnu, otherwise called Narayana of immeasurable puissance. Then comes the three-eyed Lord of Lima; then Skanda the generalissimo of the celestial forces; then Visakha; then Agni the eater of sacrificial libations; then Vayu the god of wind; then Chandramas; then Aditya the god of the sun, endued with effulgence; then the illustrious Sakra the lord of Sachi; and Yama with his spouse Dhumorna; and Varuna with Gauri; Kuvera the lord of treasures, with his spouse Riddhi; the amiable and illustrious cow Surabhi; the great Rishi Visravas; Sankalpa, Ocean, Gangs: the other sacred Rivers; the diverse Maruts; the Valkhilyas crowned with success of penances; the island-born Krishna; Narada; Parvata; Viswavasu; the Hahas; the Huhus; Tumvuru; Chitrasena; the celestial messenger of wide celebrity; the highly blessed celestial maidens; the celestial Apsaras, Urvasi, Menaka, Rambha; Misrakesi, Alamvusha, Viswachi, Ghritachi, Panchachuda, Tilottama, the Adityas, the Vasus, the Aswins, the Pitris; Dharma (Righteousness); Vedic lore, Penances, Diksha, Perseverance (in religious acts), the Grandsire, Day and Night, Kasyapa the son of Marichi, Sukra, Vrihaspati, Mangala the son of Earth, Vudha, Rahu, Sanischara, the Constellations, the Seasons, the Months, the Fortnights, the Year, Garuda, the son of Vinata, the several Oceans, the sons of Kadru, viz., the Snakes, Satadru, Vipasa, Chandrabhaga, Saraswati, Sindhu, Devika, Prabhasa, the lakes of Pushkara, Ganga, Mahanadi, Vena, Kaveri, Narmada, Kulampuna Visalya, Karatoya, Amvuvahini. Sarayu, Gandaki, the great river Lohita, Tamra, Aruna, Vetravati, Parnasa, Gautami, the Godavari, Vena, Krishnavena, Dwija, Drishadvati, Kaveri, Vankhu, Mandakini Prayaga, Prabhasa, the sacred Naimisha, the spot sacred to Visweswara or Mahadeva, viz., Kasi, that lake of crystal water, Kurukshetra full of many sacred waters, the foremost of oceans (viz., the ocean of milk), Penances, Gifts, Jamvumarga, Hiranwati, Vitasta, the river Plakshavati, Vedasmriti, Vedavati, Malava, Aswavati, all sacred spots on Earth, Gangadwara, the sacred Rishikulya, the river Chitravaha, the Charmanwati, the sacred river Kausiki, the Yamuna, the river Bhimarathi, the great river Vahuda, Mahendravani, Tridiva Nilika, Saraswati, Nanda, the other Nanda, the large sacred lake, Gaya, Phalgutirtha Dharmarayana (the sacred forest) that is peopled with the deities, the sacred celestial river, the lake created by the Grandsire Brahma which is sacred and celebrated over the three worlds, and auspicious and capable of cleansing all sins, the Himavat mountain endued with excellent herbs, the Vindhya mountain variegated with diverse kinds of metals, containing many Tirthas and overgrown with medicinal herbs. Meru, Mahendra, Malaya, Sweta endued with silver, Sringavat, Mandara, Nila, Nishada, Dardurna, Chitrakuta, Anjanabha, the Gandhamadana mountains; the sacred Somagiri, the various other mountains, the cardinal points of the compass, the subsidiary points, the Earth, all the trees, the Viswedevas, the Firmament, the Constellations, the Planets, and the deities,—let these all, named and unnamed, rescue and cleanse us! The man who takes the names of these becomes cleansed of all his sins. By hymning their praises and gratifying them, one becomes freed from every fear. Verily, the man who delights in uttering the hymns in praise of the deities becomes cleansed of all such sins as lead to birth in impure orders. After this recital of the deities, I shall name those learned Brahmanas crowned with ascetic merit and success and capable of cleaning one of every sin. They are Yavakrita and Raibhya and Kakshivat and Aushija, and Bhrigu and Angiras and Kanwa, and the puissant Medhatithi, and Varhi possessed of every accomplishment. These all belong to the eastern region. Others, viz., Unmuchu, Pramuchu, all highly blessed, Swastyatreya of great energy, Agastya of great prowess, the son of Mitra and Varuna; Dridhayu and Urdhavahu, those two foremost and celebrated of Rishis,—these live in the southern region. Listen now to me as I name those Rishis that dwell in the western region. They are Ushango with his uterine brothers, Parivyadha of great energy, Dirghatamas, Gautama, Kasyapa, Ekata, Dwita, Trita, the righteous-souled son of Atri (viz., Durvasa), and puissant Saraswat. Listen now to me as I name those Rishis that worship the deities in sacrifices, dwelling in the northern region. They are Atri, Vasishtha, Saktri, Parasara's son Vyasa of great energy; Viswamitra, Bharadwaja, Jamadagni, the son of Richika, Rama, Auddalaka, Swetaketu, Kohala, Vipula, Devala, Devasarman, Dhaumya, Hastikasyapa, Lomasa, Nachiketa, Lomaharsana, Ugrasravas, and Bhrigu's son Chyavana. This is the tale of Rishis possessed of Vedic lore. They are primeval Rishis, O king, whose names, if taken, are capable of cleansing one of every sin. After this I shall recite the names of the principal kings. They are Nriga, Yayati, Nahusha, Yadu, Puru of great energy, Sagara, Dhundhumara, Dilipa of great prowess, Krisaswa, Yauvanaswa, Chitraswa, Satyavat, Dushmanta, Bharata who became an illustrious Emperor over many kings, Yavana, Janaka, Dhrishtaratha, Raghu, that foremost of kings, Dasaratha, the heroic Rama, that slayer of Rakshasas, Sasavindu. Bhagiratha, Harischandra, Marutta, Dridharatha, the highly fortunate Alarka, Aila, Karandhama, that foremost of men, Kasmira, Daksha, Amvarisha, Kukura, Raivata of great fame, Kuru, Samvarana, Mandhatri of unbaffled prowess, the royal sage Muchukunda, Jahnu who was much favoured by Janhavi (Ganga), the first (in point of time) of all kings, viz., Prithu the son of Vena, Mitrabhanu, Priyankara, Trasadasyu, Sweta that foremost of royal sages, the celebrated Mahabhisha, Nimi Ashtaka, Ayu, the royal sage Kshupa, Kaksheyu, Pratardana, Devodasa, Sudasa, Kosaleswara, Aila, Nala, the royal sage Manu, that lord of all creatures, Havidhara, Prishadhara, Pratipa, Santanu, Aja, the senior Varhi, Ikshwaku of great fame, Anaranya, Janujangha, the royal sage Kakshasena, and many others not named (in history). That man who rising at early dawn takes the names of these kings at the two twilights, viz., at sunset and sunrise, with a pure body and mind and without distracted attention, acquires great religious merit. One should hymn the praises of the deities, the celestial Rishis, and the royal sages and say, 'These lords of the creation will ordain my growth and long life and fame! Let no calamity be mine, let no sin defile me, and let there be no opponents or enemies of mine! Without doubt, victory will always be mine and an auspicious end hereafter!'"



SECTION CLXVI

"Janamejaya said, 'When that foremost person among the Kauravas, viz., Bhishma, was lying on a bed of arrows,—a bed that is always coveted by heroes,—and when the Pandavas, were sitting around him, my great grandsire Yudhishthira of much wisdom, heard these expositions of mysteries with respect to the subject of duty and had all his doubts solved. He heard also what the ordinance are that apply to the subjects of gifts, and thus had all his doubts removed with respect to the topics of righteousness and wealth. It behoveth thee, O learned Brahmana, to tell me now what else did the great Pandava king do.'

"Vaisampayana said, 'When Bhishma became silent, the entire circle of king (who were seated around him) became perfectly silent. Indeed, they all sat motionless there, like figures painted on canvass. Then Vyasa the son of Satyavati, having reflected for a moment, addressed the royal son of Ganga, saying, 'O king, the Kuru chief Yudhishthira has been restored to his own nature, along with all brothers and followers. With Krishna of great intelligence by his side, he bends his head in reverence unto thee. It behoveth thee to give him leave for returning to the city.' Thus addressed by the holy Vyasa, the royal son of Santanu and Ganga dismissed Yudhishthira and his counsellors. The royal son of Santanu, addressing his grandson in a sweet voice, also said, 'Do thou return to the city, O king! Let fever of thy heart be dispelled. Do thou adore the deities in diverse sacrifices distinguished by large gifts of food and wealth, like Yayati himself, O foremost of kings, endued with devotion and self-restraint. Devoted to the practice of the Kshatriya order, do thou, O son of Pritha, gratify the Pitris and the deities. Thou shalt then earn great benefits. Indeed, let the fever of thy heart be dispelled. Do thou gladden all thy subjects. Do thou assure them and establish peace among all. Do thou also honour all thy well-wishers with such rewards as they deserve! Let all thy friends and well-wishers live, depending on thee for their means, even as birds live, depending for their means upon a full-grown tree charged with fruit and standing on a sacred spot. When the hour comes for my departure from this world, do thou come here, O king. The time when I shall take leave of my body is that period when the sun, stopping in his south-ward course, will begin to return northwards!' The son of Kunti answered, 'So be it!' And saluted his grandsire with reverence and then set out, with all his relatives and followers, for the city called after the elephant. Placing Dhritarashtra at the head and also Gandhari who was exceedingly devoted to her lord, and accompanied by the Rishis and Kesava, as also by the citizens and the inhabitants of the country and by his counsellors, O monarch, that foremost one of Kuru's race entered the city named after the elephant.'"



SECTION CLXVII

"Vaisampayana said, 'Then the royal son of Kunti, having duly honoured the citizens and the inhabitants of the province, dismissed them to their respective homes. The Pandava king then consoled these women, who had lost their heroic husbands and sons in the battle, with abundant gift of wealth. Having recovered his kingdom, Yudhishthira of great wisdom caused himself to be duly installed on the throne. That foremost of men then assured all his subjects by diverse acts of good will. That foremost of righteous men then set himself to earn the substantial blessing of the Brahmanas, of the foremost military officers, and the leading citizens. The blessed monarch having passed fifty nights in the capital recollected the time indicated by his grandsire as the hour of his departure from this world. Accompanied by a number of priests he then set out of the city named after the elephant, having seen that the sun ceasing to go southwards had begun to proceed in his northward course. Yudhishthira the son of Kunti took with him a large quantity of clarified butter and floral garlands and scents and silken cloths and excellent sandalwood and Aquilaria Agallocha and dark sloe wood, for cremating the body of Bhishma. Diverse kinds of costly garlands and gems also were among those stores. Placing Dhritarashtra ahead and queen Gandhari celebrated for her virtues, and his own mother Kunti and all his brothers also, Yudhishthira of great intelligence, accompanied by Krishna and Vidura of great wisdom, as also by Yuyutsu and Yuyudhana, and by his other relatives and followers forming a large train, proceeded, his praises hymned the while by eulogists and bards. The sacrificial fires of Bhishma were also borne in the procession. Thus accompanied, the king set out from his city like a second chief of the deities. Soon he came upon the spot where the son of Santanu was till lying on his bed of arrows. He beheld his grandsire waited upon with reverence by Parasara's son Vyasa of great intelligence, by Narada, O royal sage, by Devala and Asita, and also by the remnant of unslain kings assembled from various parts of the country. Indeed, the king saw that his high-souled grandsire, as he lay on his heroic bed, was guarded on all sides by the warriors appointed for that duty. Alighting from his car, King Yudhishthira with his brothers saluted his grandsire, the chastiser of all foes. They also saluted the Rishis with the island-born Vyasa at their head. They were saluted in return by them. Accompanied by his priests each of whom resembled the grandsire Brahman himself, as also by his brothers, Yudhishthira of unfading glory then approached that spot whereon Bhishma lay on his bed of arrows surrounded by these reverend Rishis. Then king Yudhishthira the just, at the head of his brothers, addressed that foremost one of Kuru's race, viz., the son of the River Ganga, as he lay on that bed of his, saying, 'I am Yudhishthira, O king! Salutations to thee, O son of the River Janhavi! If thou hearest me still, tell me what I am to do for thee! Bearing with me thy sacrificial fires, I have come here, O king, and wait upon thee at the hour indicated! Preceptors of all branches of learning, Brahmanas, Ritwiks, all my brothers, thy son, viz., king Dhritarashtra of great energy, are all here with my counsellors as also Vasudeva of great prowess. The remnant of unslain warriors, and all the denizens of Kurujangala, are also here. Opening thy eyes, O chief of Kuru's race, do thou behold them! Whatever should be done on this occasion has all been arranged and provided for by me. Indeed, at this hour which thou hadst indicated, all things have been kept ready!'

"Vaisampayana continued, 'Thus addressed by Kunti's son of great intelligence, the son of Ganga opened his eyes and saw all the Bharatas assembled there and standing around him. The mighty Bhishma then, taking the strong hand of Yudhishthira, addressed him in a voice deep as that of the clouds. That thorough master of words said, 'By good luck, O son of Kunti, thou hast come here with all thy counsellors, O Yudhishthira! The thousand-rayed maker of day, the holy Surya has begun his northward course. I have been lying on my bed here for eight and fifty nights. Stretched on these sharp-pointed arrows I have felt this period to be as long as if it was a century. O Yudhishthira, the lunar month of Magha has come. This is, again, the lighted fortnight and a fourth part of it ought by this (according to my calculations) be over.' Having said so unto Yudhishthira the son of Dharma, Ganga's son Bhishma then saluted Dhritarashtra and said unto him as follows.'

"Bhishma said, 'O king, thou art well-conversant with duties. All thy doubts, again, relating to the science of wealth have been well-solved. Thou hast waited upon many Brahmanas of great learning. The subtle sciences connected with the Vedas, all the duties of religion, O king, and the whole of the four Vedas, are well-known to thee! Thou shouldst not grieve, therefore, O son of Kuru! That which was pre-ordained has happened. It could not be otherwise. Thou hast heard the mysteries relating to the deities from the lips of the island-born Rishi himself. Yudhishthira and his brothers are morally as much thy sons as they are the sons of Pandu. Observant of the duties of religion, do thou cherish and protect them. In their turn, they are always devoted to the service of their seniors. King Yudhishthira the just is pure-souled. He will always prove obedient to thee! I know that he is devoted to the virtue of compassion or abstention from injury. He is devoted to his seniors and preceptors. Thy sons were all wicked-souled. They were wedded to wrath and cupidity. Overwhelmed by envy, they were all of wicked behavior. It behoveth thee not to grieve for them!'

"Vaisampayana continued, 'Having said this much unto Dhritarashtra of great wisdom, the Kuru hero then addressed Vasudeva of mighty arms.'

"Bhishma said, 'O holy one, O god of all gods, O thou that art worshipped by all the deities and Asuras, O thou that didst cover the three worlds with three steps of thine, salutations to thee, O wielder of the conch, the discus, and the mace! Thou art Vasudeva, thou art of golden body, thou art the one Purusha (or active agent), thou art the creator (of the universe), thou art of vast proportions. Thou art Jiva. Thou art subtle. Thou art the Supreme and eternal Soul. Do thou, O lotus-eyed one, rescue me, O foremost of all beings! Do thou, give me permission, O Krishna, to depart from this world, O thou that art Supreme felicity, O foremost of all beings! The sons of Pandu should ever be protected by thee. Thou art, indeed, already their sole refuge. Formerly, I spoke to the foolish Duryodhana of wicked understanding that thither is Righteousness where Krishna is, and that there is victory where Righteousness is. I further counselled him that relying on Vasudeva as his refuge, he should make peace with the Pandavas. Indeed, I repeatedly told him, 'This is the fittest time for thee to make peace! The foolish Duryodhana of wicked understanding, however, did not do my bidding. Having caused a great havoc on earth, at last, he himself laid down his life. Thee, O illustrious one, I know to be that ancient and best of Rishis who dwelt for many years in the company of Nara, in the retreat of Vadari. The celestial Rishi Narada told me this, as also Vyasa of austere penances. Even they have said unto me that. Thyself and Arjuna are the old Rishis Narayana and Nara born among men. Do thou, O Krishna, grant me leave, I shall cast off my body. Permitted by thee, I shall attain to the highest end!'

"Vasudeva said, 'I give thee leave, O Bhishma! Do thou, O king, attain to the status of the Vasus, O thou of great splendour, thou hast not been guilty of a single transgression in this world. O royal sage, thou art devoted to thy sire. Thou art, therefore, like a second Markandeya! It is for that reason that death depends upon thy pleasure even as thy slave expectant of reading thy pleasure!'

"Vaisampayana continued, 'Having said these words, the son of Ganga once more addressed the Pandavas headed by Dhritarashtra, and other friends and well-wishers of his, 'I desire to cast off my lifebreaths. It behoveth you to give me leave. Ye should strive for attaining to truth. Truth constitutes the highest power. Ye should always live with Brahmanas of righteous conduct, devoted to penances, ever abstaining from cruel behaviour, and who have their souls under control!' Having said these words unto his friends and embraced them all, the intelligent Bhishma once more addressed Yudhishthira, saying, 'O king, let all Brahmanas, especially those that are endued with wisdom, let them who are preceptors, let those who are priests capable of assisting as sacrifices, be adorable in thy estimation.'"



SECTION CLXVIII

"Vaisampayana said, 'Having said so unto all the Kurus, Bhishma, the son of Santanu, remained silent for sometime, O chastiser of foes He then held forth his life-breaths successively in those parts of his body which are indicated in Yoga. The life-breaths of that high-souled one, restrained duly, then rose up. Those parts of the body of Santanu's son, in consequence of the adoption, of Yoga, from which the life-breaths went up, became soreless one after another. In the midst of those high-souled persons, including those great Rishis with Vyasa at their head, the sight seemed to be a strange one, O king. Within a short time, the entire body of Bhishma became shaftless and soreless. Beholding it, all those distinguished personages with Vasudeva at their head, and all the ascetics with Vyasa, became filled with wonder. The life-breaths, restrained and unable to escape through any of the outlets, at last pierced through the crown of the head and proceeded upwards to heaven. The celestial kettle-drums began to play and floral showers were rained down. The Siddhas and regenerate Rishis, filled with delight, exclaimed, 'Excellent, Excellent!' 'The life-breaths of Bhishma, piercing through the crown of his head, shot up through the welkin like a large meteor and soon became invisible. Even thus, O great king, did Santanu's son, that pillar of Bharata's race, united himself with eternity. Then the high-souled Pandavas and Vidura, taking a large quantity of wood and diverse kinds of fragrant scents, made a funeral pyre. Yuyutsu and others stood as spectators of the preparations. Then Yudhishthira and the high-souled Vidura wrapped Bhishma's body with silken cloth and floral garlands. Yuyutsu held an excellent umbrella, over it Bhimasena and Arjuna both held in their hands a couple of yak-tails of pure white. The two sons of Madri held two head-gears in their hands. Yudhishthira and Dhritarashtra stood at the feet of the lord of the Kurus, taking up palmyra fans, stood around the body and began to fan it softly. The Pitri sacrifice of the high-souled Bhishma was then duly performed. Many libations were poured upon the sacred fire. The singers of Samans sang many Samans. Then covering the body of Ganga's son with sandal wood and black aloe and the bark wood, other fragrant fuel, and setting fire to the same, the Kurus with Dhritarashtra and others, stood on the right sight of the funeral pyre. Those foremost ones of Kuru's race, having thus cremated the body of the son of Ganga, proceeded to the sacred Bhagirathi, accompanied by the Rishis. They were followed by Vyasa, by Narada, by Asita, by Krishna, by the ladies of the Bharata race, as also by such of the citizens of Hastinapore as had come to the place. All of them, arrived at the sacred river, duly offered oblation of water unto the high-souled son of Ganga. The goddess Bhagirathi, after those oblations of water had been offered by them unto her son, rose up from the stream, weeping and distracted by sorrow. In the midst of her lamentations, she addressed the Kurus, 'Ye sinless ones, listen to me as I say unto you all that occurred (with respect to my son). Possessed of royal conduct and disposition, and endued with wisdom and high birth, my son was the benefactor of all the seniors of his race. He was devoted to his sire and was of high vows. He could not be vanquished by even Rama of Jamadagni's race with his celestial weapons of great energy. Alas, that hero has been slain by Sikhandin. Ye kings, without doubt, my heart is made of adamant, for it does not break even at the disappearance of that son from my sight! At the Self choice at Kasi, he vanquished on a single car the assembled Kshatriyas and ravished the three princesses (for his step-brother Vichitravirya)! There was no one on earth that equalled him in might. Alas, my heart does not break upon hearing the slaughter of that son of mine by Sikhandin!' The puissant Krishna, hearing the goddess of the great river indulging in these lamentations consoled her with many soothing words. Krishna said, 'O amiable one, be comforted. Do not yield to grief, O thou of beautiful features! Without doubt, thy son has gone to the highest region of felicity! He was one of the Vasus of great energy. Through a curse, O thou of beautiful features, he had to take birth among men. It behoveth thee not to grieve for him. Agreeably to Kshatriya duties, he was slain by Dhananjaya on the field of battle while engaged in battle. He has not been slain, O goddess, by Sikhandin. The very chief of the celestials himself could not slay Bhishma in battle when he stood with stretched bow in hand. O thou of beautiful face, thy son has, in felicity, gone to heaven. All the gods assembled together could not slay him in battle. Do not, therefore, O goddess Ganga, grieve for that son of Kuru's race. He was one of the Vasus, O goddess! Thy son has gone to heaven. Let the fever of thy heart be dispelled.'

"Vaisampayana continued, 'That foremost of all rivers, thus addressed by Krishna and Vyasa, cast off her grief, O great king, and became restored to equanimity. All the kings there present, headed by Krishna, O monarch, having honoured that goddess duly, received her permission to depart from her banks.'"

The end of Anusasana Parva.



FOOTNOTES

1. The commentator explains this passage by the illustration that in the act of felling a tree the effect is produced by the intermediate act of raising the axe by some sentient agent, but that in the case of the burning of a forest, the fire is produced by the friction of the dry branches of trees without the intervention of any sentient agent.

2. Even as the wind indicates the dry twigs to ignite,' adds the commentator.

3. Literally, the releaser from bonds.

4. Refers to the curse pronounced on Viswamitra by the son of Vasishtha, when the former acted as the priest of Trisanku. The curse was that Viswamitra would partake of canine flesh by officiating as the priest of one who himself was the partaker of such flesh. It is said that at a time of great scarcity, Viswamitra was obliged to resort to dog's flesh for food, and that as he was about to cook it, Indra pounced upon it and took it away.

5. The constellation of the Great Bear.

6. The Pole Star.

7. Matanga was begotten upon a Brahmana woman by a Sudra father.

8. Charu is properly an oblation or rice, barley, and pulse, boiled with butter and milk, for presentation to the gods in a sacrifice or ordinary worship.

9. The meaning seems to be that if Destiny be unfavourable, there need not be much fear with respect to this world. But if one be wanting in Exertion, great must his fear be with respect to the next world, for happiness can never be obtained in the next world unless one acts righteously while here.

10. The commentator explains that hitam tad vada are understood in the last line.

11. The commentator explains that the allusion here is to the adage that swans in drinking milk mixed with water always drink the milk leaving out the water. Learned Brahmanas are like swans for in discoursing upon even the topics of the world they select what is good and instructive but reject what is evil and sinful, or, as the Commentator puts it, they know the difference between what is soul and what is not soul.

12. Vrijinam is explained by the commentator as 'Sankatam, phalasa iti yavat' etc.

13. i.e., one should keep oneself aloof from both Energy and Penances, for both these can consume, if troubled or interfered with. By 'Energy' is meant both physical and mental force. It belongs to the Kshatriya as Penances belong to the Brahmana.

14. The commentator thinks that by Krishna, the Island-born Krishna or Vyasa is meant.

15. The sense is that such a Brahmana, if his expectation be not gratified, is competent to consume the person that has falsely raised that expectation.

16. Akshyayyam is fire, because it is fire that eats the food offered to the Pitris and makes it inexhaustible.

17. The sense is that as a physician cures diverse ailments of the body, after the same manner, a gratified Brahmana cures diverse faults of the kingdom in which he continues to live honoured and gratified by the king.

18. Santirishta is the rishti or benefits caused by santi. The commentator cites Medini for explaining that 'rishti' is 'kshema'.

19. Tapasye is Tapah karishye. There being no indirect narration in Sanskrit, such forms cannot be helped. A Kulapati is an ascetic that owns ten thousand ascetics for his disciples, Kanwa, the foster-father of Sakuntala, was a Kulapati.

20. i.e. renouncing service which is the duty ordained for person of his order, he desired to betake himself to universal Renunciation or Sanyasa, without, however, the lingam or marks of that vow.

21. Sankalpa-niyamopetah means Sankalpasya nigraha, of chittavritti nirodha; tena upetah.

22. No Brahmana, the scriptures declare, should ever assist a Sudra in the performance of his religious or Pitri rites. Those Brahmanas that violate this injunction fall away from their superior position. They are condemned as Sudra-yajins. Here the Rishi, by only giving directions to the Sudra as to how the Pitri rites were to be performed, became a Sudra-yajin. There are many families to this day whose status has been lowered in consequence of such or similar acts of indiscretion on the part of their ancestors.

23. Atharva Veda Veda cha implies that the Atharvans were not generally included under the term Veda by which the first three Vedas only were meant.

24. Punyaha-vachana is a peculiar rite. The priest or some other Brahmana is invited. Gifts are then made to him, and he utters benedictions in return upon the giver. Yudhishthira used to invite every day a large number of Brahmanas and make them very valuable presents for obtaining their benedictions.

25. Or rather, superior. Guru is used to denote any senior as well as preceptor.

26. The Diksha is that rite which one passes through by way of preparation for those sacrifices and vows that one seeks to perform.

27. Satyanrite is equivalent to trade or barter.

28. Sanguptamanoratheshu is explained by the commentator as persons who conceal their real sentiments by acting differently. The reference is to hypocrites.

29. Vali (sing. of valayah) means anything offered or dedicated to the deities. The sense of the second line is that the goddess of prosperity resides in that house in which flowers are offered to the deities instead of animal life.

30. The belief is that a man remains childless in consequence of his sins. If these sins can be washed away, he may be sure to obtain children.

31. I give, in the affirmative form of speech, the three mental acts that are directed to be avoided. In the original, these are given in the negative form. Absence of coveting the possessions of others is the act that is directed to be followed. So compassion for all creatures is prescribed; and, lastly, the belief is directed to be entertained that acts have fruits, for the Vedas declare as such. He that does not believe that acts have fruits disbelieve the very Vedas which of course, is a sinful act.

32. The sense is this: wealth is always agreeable to all persons but Vasudeva is more agreeable than wealth. This attribute of being more agreeable than wealth itself, that is being agreeable to all the universe,—is due to the favour of Mahadeva. The commentator explains it in an esoteric sense, coming to the conclusion that arthat priyataratwancha means the attribute of becoming the Soul of all things in the universe.

33. The allusion is to Krishna's penances for gratifying Mahadeva in order to obtain a son. The son so obtained,—that is, as a boon from Mahadeva, was Pradyumna begotten by Krishna upon Rukmini, his favourite spouse.

34. It is not necessary to explain these names here. They have been fully explained in previous portions and will be explained later on in this very chapter.

35. Such verses are explained by the esoteric school in a different way. Bhavanam is taken as standing for Hardakasam, i.e., the firmament of the heart; adityas stand for the senses. The meaning then becomes,—'How can one that is merely a man comprehend Sambhu whom the senses cannot comprehend, for Sambhu dwells in the firmament of the heart and cannot be seen but by the internal vision that Yoga supplies.' Some texts read 'nidhanamadim meaning end and beginning.'

36. It is said that for obtaining a worthy son, Krishna underwent the austerest of penances on the breast of Himavat, with a view to gratifying the god Mahadeva. The son obtained as a boon from Mahadeva was Samva, as would appear from this and the succeeding verses. Elsewhere, however, it is stated that the son so obtained was Pradyumna begotten upon Rukmini. The inconsistency would disappear if we suppose that Krishna adored Mahadeva twice for obtaining sons.

37. Dhava is Anogeissus latifolia. Wall, sin, Conocarpus latifolia Roxb. Kakubha is otherwise called Arjuna which is identified with Terminalia Arjuna, syn. Pentaptera Arjuna. Kadamva is Nauclea cadamba, Roxb. Kuruveka is Barleria cristata, Linn. Ketaka is Pandanus odoratissimus, Linn. Jamvu is Eugenia Jambolana. Patala is Stereospermum suaveolens syn. Bignonia suaveolens, Roxb. Varunaka is Crataea, religiosa, syn. Capparis trifoliata, Roxb. Vatasanabha is Aconitum ferox, Wall. Vilwa is Aegle Marmelos. Sarala is Pinus longifolia, Roxb. Kapittha is Feronia Elephantum. Piyala is Buchanania latifolia. Sala is Shorea robusta. Vadari is Zisyphus jujuba. Kunda is Balanites Roxburghii, Punnaga is Callophyllum inophyllum. Asoka is Saraca. Indica, Linn, syn Jonesia Asoka, Roxb. Amra is Mangifera Indica. Kovidara is Bauhinia, accuminata Linn. Champaka is Michelia Champaka, Linn. Panasa is Artocarpus integrifolia, Linn.

38. Ganga is represented as the daughter of Rishi Jahnu, and hence is she known by the name of Jahnavi. What is meant by Jahnavi having been always represent there is that the goddess always stayed there in spirit, desirous of conferring merit upon those that would reverence her.

39. i.e., never searching for food but taking what they saw, and never using their hands also.

40. Graha is literally a planet; here, Mandara who is likened to an evil planet in consequence of the mischief he did unto all.

41. Yoga in verse 84 is explained by the commentator as meaning the power of creation. Chandra-Surya-parjanya-prithivyadi-sristi-samarthyam. Similarly, by Saswatam Valam is meant that power which arises from Brahmavidya.

42. Surabhi is the celestial cow, the original progenetrix of all kine in Heaven and on Earth.

43. A Sanyasin is one that bears the stick as the badge of the mode of life he has adopted. Chatrin is the king. Kundin is one with the calabash. The meaning is that it is Mahadeva who becomes the Sanyasin or the mendicant on the one hand and the monarch on the other.

44. Every person belonging to the three superior orders bears the Upavita or sacred-thread as his badge. The deities also, including Mahadeva, bear the Upavita. Mahadeva's Upavita is made of living snakes.

45. Arupa is formless, or as the commentator explains, nishkala, i.e., without parts, being indivisible. Arupa is of the form of multifarious acts or operations or effects in the universe. Adyarupa is Hiranyagarbha.

46. The commentator explains that by saying that Maheswara is in the heart, etc., what is stated is that he is the several cases of which Jiva is made up while in his unemancipate state, viz., the Annamaya kosha, the pranamaya kosha, the Manomaya kosha, and the Vijnanmaya kosha. What is meant by Yogatman is that he is the Soul or essence of Yoga of the Chidachidgranthi, i.e., the Anandamaya kosha. By Yogasanjnita is meant that he is Yoga or the Twam padarthah.

47. The meaning seems to be this; the man that is not devoted to Mahadeva is sure to be subjected to misery. His distress will know no bounds. To think that such a man has reached the lowest depth of misery only when from want of food he has to live upon water or air would not be correct.

48. Bhuta-bhavana-Bhavajnam is one acquainted with both the bhavana and the bhava of all bhutas, i.e., all the living creatures.

49. Without the Srutis, He cannot be comprehended, for he is above all dialectics or arguments. The object which the Sankhya system has in view, flows from Him, and the object also which the Yogins have in view has its origin in Him.

50. Mahadeva, has spoken of as Brahma, first filled Space with his energy. Space forming, as it were, the material with which everything else was created. Having filled Space as it were with creative energy, he created the primeval egg and placed Brahma or the Grandsire of the universe within it.

51. Tanmatras are the subtile elements, those which we perceive being gross ones.

52. Here Mahadeva is represented as Supreme Brahman. Hence, the Being that created Brahma, Vishnu, and Rudra, derived his power to create from Mahadeva. Thus Mahadeva is Unmanifest Brahma.

53. Sampadayitum is aisaryyena samyojayitum. The difficulty lies in the first line; the ablative is to be taken as yabartha or lyablope.

54. This is an instance of crux; adhipati is a verb of incomplete predication, implying etya or encountering.

55. Here the compassion of Mahadeva is shown. The commentator explains that eshu refers to these words; chatanachetanani would include all animate and inanimate existences. The word adi following implies heaven and all unseen entities. Avyaktamuktakesa is a periphrasis for jiva; avyaktam aspashtam yathasyattatha muktah bhanti tirohitam nitya-muktatwama sya is the explanation offered. This is, no doubt correct. The sense then is that all this has flowed from Maheswara and exists for being enjoyed by Jiva.

56. The allusion is thus explained by the commentator; once upon a time the seed of Mahadeva fell upon a blazing fire. The deity of fire removed it, unable to consume it. The seed, however, thus removed became converted into a mountain of gold. Haimagiri is not Himavat or the mountains of Himalayas as the Burdwan translation wrongly renders it.

57. Ardhe sthita kanta refers to the transformation of Mahadeva into a form half of which was male and half female, the male half being the half of his own usual form, and the female half the form of his dear spouse Uma or Parvati. This transformation is known by the name of Haragauri.

58. The associates of Mahadeva are called Gana. Deva is in the vocative case. The Burdwan translator wrongly takes deva-ganah as a compound word and makes a mess of the meaning.

59. The Bombay reading is Vihitam karanam param. The commentator adopts it, and explains it as vihitam, ajnatam sat jnapitam; param karanam avyaktasyapi karanam. The Bengal reading, however, is not faulty.

60. The Bengal reading karmayoga is vicious. The Bombay text reads karmayajna which, of course, is correct. By karmayajna is meant that sacrifice which is performed with the aid of actual offerings of flowers and herbs and animals and libations of ghee, meat, etc. These are opposed to mental sacrifices or manasa yajna. It is curious to see that the Burdwan translator adheres to the vicious reading and misunderstands the meaning. Mahadeva transcends the fruits of action, i.e., he has no body unto which happiness and misery may attach.

61. The Bombay reading savikara-nirguna-ganam is correct. Then Bengal reading having gunam (and not ganam) as the last word of this compound, is vicious. The Burdwan translator adheres to the vicious reading and wrongly renders the compound. K. P. Singha skips over it. Of course, ganam means sum or total. Rectodbhavam is arsha for Retasodbhavam.

62. Mahadeva's body is half male and half female. The male half has garlands of bones, the female half garlands of flowers. The male half has everything that is rejected by others; the female half has all things that are coveted by others. This particular form of Mahadeva is called Hara-Gauri.

63. Girimala is explained by the commentator as one that sports on hills and mountains.

64. All the texts have Bhavaghnaya. The correct reading, however, seems to be Bhagaghnaya, especially as the reference to Andhaka occurs immediately after.

65. Vishnu means here the foremost of sacrifices.

66. These articles must be offered to a visitor, whether he stands in need of them or not.

67. All the texts read Kshirodasagaraschaiva. The correct reading is Kshirodasagarasyaiva. The nominative may be construed with the previous line, but the genitive would be better.

68. The commentator does not explain what is meant by, Vidyunmalagavakshakam. The word go means the Thunder-fire. Very probably, what is implied is that flashes of lightning and the Thunder-fire looked like eyes set upon that cloud. Go may also mean jyoti or effulgence.

69. Tadarpani is explained by the commentator as Twatsarupasyaprapika.

70. Kriti is Kriya, i.e., all acts that creatures do. Vikara is the fruits of kriya, i.e., joy or sorrow that creatures enjoy or endure. The Bengal texts read pralaya. The Bombay reading is pranaya. The latter is also the reading that the commentator notices, but when he explains it to mean tadabhavah, i.e., the absence of joy and sorrow, I think, through the scribe's mistake, the l has been changed into the palatal n. Prabhavah is explained as aiswaryya. Saswata is eternal, i.e., transcending the influence of acts.

71. Thou art the adi of the ganas. By ganas is meant ganayante sankhyayante iti ganah, i.e., tattwah.

72. The commentator explains this by saying that thou art the heavenly felicity which creatures earn by means of their righteous acts. Acts, again, are performed in course of Time whose divisions are caused by the Sun.

73. It has been explained in previous Sections that by success in Yoga one may make oneself as subtile as possible or as gross as possible. One may also attain to the fruition of all desires, extending to the very creation of worlds upon worlds peopled with all kinds of creatures. That Yogins do not create is due to their respect for the Grandsire and their wish not to disturb the ordinary course of things.

74. Satyasandhah is the Bengal reading. The Bombay reading is satrasatwah, meaning, as the commentator explains, satya-sankalpah.

75. Vigraham is explained by the commentator as visishthanubhanbhava-rupam or nishkalam jnaptimatram.

76. In verse 369 ante Upamanyu says that Krishna is to receive from Mahadeva sixteen and eight boons. The commentator, stretching the words has tried to explain them as signifying a total of eight, and eight i.e., eight are to be obtained from Mahadeva, and eight from his divine spouse Uma. The language, however, is such that this meaning cannot be put upon it without doing violence to it.

77. The commentator explains this as 'thou art the cleanser of all cleansing entities, i.e., it is in consequence of thee, Ganga and the others have received the power of cleansing other things and creatures.

78. Adhyatma: that occupies the inner body. Adhibhuta: elements., prima, eyes, ears, etc.; Adhidaivata: sun, moon, etc. that control over the bhutas. Adhiloka—one occupying the lokas; Adhivijnana—one occupying the plane of consciousness; Adhiyajna—one conducting the sacrifices residing in the heart of the jivas.

79. i.e., they attain to Emancipation when they behold thee in the firmament of their own hearts, or succeed in identifying their own souls with thee.

80. The guha or cave in which Brahman is concealed is the heart of every living creature.

81. The worlds or regions commonly enumerated are Bhu, Bhuva, Swa, Maha, Jana, Tapa, and Satya. The eight well-known forms of Mahadeva are Water, Fire, Hotri, Sun, Moon, Space, Earth and Wind. In his form of water he is called Bhava; in that of fire, he is called Rudra; in that of Hotri he is called Pasupati; in that of the Sun, he is called Isana, in that of the Moon, he is called Mahadeva; in that of Space, he is called Bhima; in that of Earth, he is called Sarva; and in that of wind, he is called Ugra. Compare the benediction in Kalidasa's Shakuntalam.

82. The cave in which Mahadeva has been concealed is the cave of the Scriptures: probably, difficult texts.

83. The sense is that these persons have not to make any extraordinary efforts for beholding thee. Their devotion is sufficient to induce thee to show thyself unto them.

84. Devayana and Pitriyana are the two courses or paths by which the departed have to attain to their ends. Those going by the former reach the Sun; while those that go by the latter reach the Moon.

85. The first is that which is according to the rites inculcated in the Srutis; second is according to the procedure laid down in the Smritis, and the third is the way or manner constituted by Dhyana or meditation.

86. Vide Sankhya karika. With original Prakriti, the seven beginning with Mahat and Ahankara and numbering the five Tanmatras.

87. Both the vernacular translators render the last verse most erroneously. K.P. Singha skips over every difficulty. In the Anusasana, this characteristic of his is more marked than in the Santi. The Burdwan translators very rarely skip over a verse, but they are very generally in the wrong. Nilakantha explains that Devesah is Brahma. The meaning, therefore, is that Tandi said unto me those secret names which Brahma had applied unto the high-souled one or Mahadeva. The Bengal reading Devesa, in the vocative, is incorrect.

88. i.e., if recited, it destroys all fear or Rakshasas, for these either fly away at its sound or are even killed.

89. i.e., it has the merit that is attached to either Meditation or Yoga.

90. Both Sthira and Sthanu imply immutability or freedom from change.

91. The commentator explains that Bhava is here used in the sense of that from which all things now and into which all things merge when the universal dissolution comes. Or, it may imply, mere existence, without reference, that is, to any attribute by which it is capable of being described or comprehended.

92. i.e., Virat or vast or Infinite.

93. The task of rendering these names is exceedingly difficult. In the original, many of these names are such that they are capable of more than one interpretation. The commentator often suggests more than one meaning. Each name would require a separate note for explaining all its bearings. Niyata is literally one who is observant of fasts and vows and who has restrained his senses. Hence it means an ascetic. Mahadeva is an ascetic. Smasanu is either a crematorium, the place where dead creatures lie down, or, it may mean Varanasi, the sacred city of Siva, where creatures dying have not to take rebirth. Siva is both a resident of crematoria and of Varanasi.

94. Or, the universe is displayed in thee.

95. Probably, what is said here is that Mahadeva is the Pratyag Soul free from ignorance.

96. By Niyama is meant purity both internal and external, contentedness, with whatever is got, penances, Vedic studies, meditation on the Deity, etc.

97. Nidhi implies the largest number that can be named in Arithmetical notation. Hence, it implies, as the commentator correctly explains, the possessor of inexhaustible felicity and gladness.

98. Sahasraksha is either Indra or possessor of innumerable eyes in consequence of Mahadeva's being identical with the universe. Visalaksha is one whose eyes are of vast power, because the Past and the Future are seen by them even as the Present. Soma implies either the Moon or the juice of the Soma i.e. the libations poured in the sacrificial fire. All righteous persons, again, become luminaries in the firmament. It is Mahadeva that makes them so i.e., he is the giver of glorious forms to those that deserve them.

99. Many of these names require comments to be intelligible. Ketu is no plant but Hindu astronomers name the descending node of the Moon by that name. Hence Rahu is the ascending node of the Moon. Graha, is that which seizes; Grahapati is Mangala, so called for its malevolence, Varah is Vrihaspati or Jupiter, who is the counterself of Sukra or Venus. In Hindu mythology, Sukra is a male person, the preceptor of the Daityas and Asuras. Atri is Vudha or Mercury, represented as the sons of Atri. Atryahnamaskarta is Durvasas who was the son of Atri's wife, got by the lady through a boon of Mahadeva. Daksha's Sacrifice sought to fly away from Siva, but the latter pursued it and shot his arrow at it for destroying it downright.

100. Suvarna-retas is explained by the commentator as follows: At first he created water and then cast his seed into it. That seed became a golden egg. It may also mean that Mahadeva is Agni or the deity of fire, for gold represents the seed of Agni.

101. The sense is this: Jiva carries that seed of acts, i.e., Ignorance and Desire, with him. In consequence of this seed, Jiva travels from one world into another ceaselessly. This seed, therefore, is the conveyance or the means of locomotion of Jiva. Mahadeva is Jiva. The soul is called the rider, and the body is the car that bears the Soul on it.

102. Ganapati is Ganesa, the eldest son of Mahadeva. The Ganas are mighty beings that wait upon Mahadeva. This make up the first hundred names. The commentator takes Avala and Gana together.

103. Digvasas means nude. The Puranas say that for stupefying the wives of certain ascetics, Mahadeva became nude on one occasion. The real meaning, however, is that he is capable of covering and does actually cover even infinite space. In the sense of nude, the word means one that has empty space for his cover or vestments.

104. The meaning is that with thee Knowledge is penance instead of actual physical austerities being so. This is only another way of saying that thou hast Jnanamayam Tapah.

105. Sataghni a killer of hundred; Wilson thinks it was a kind of rocket.

106. Harikesa means one having the senses for one's rays, i.e., one who displays all objects before the soul through the doors of the senses. The meaning is that Mahadeva is he through whose puissance the mind succeeds in acquiring knowledge through the senses.

107. Krishna is explained by the commentator thus. Krish is a word signifying Bhu or Existence. The letter n (the palatal one) signifies nivritti. Hence Krishna is anandatanmatra.

108. Kaparddin is thus explained by the commentator Kam Jalam pivati iti kapah. So called because of the incident noted in the text, for the matted locks of Mahadeva had sucked up the river Ganga when it first fell from heaven. Then Rit means sovereignty or lordship. Riddah is one that gives sovereignty. Combining the two, the compound Kaparddin is formed.

109. Nabhah means space which implies puissance. That Nabhah is the sthala or abode of Mahadeva. The Bengal texts which read Nabhastala are vicious.

110. The deities are said to move about during the day, while the Asuras and Rakshasas during the night. What is said, therefore, here is that thou art the deities and thou art their foes of the Daityas and others.

111. Sound, only when manifested, becomes perceptible. When unmanifest and lying in the womb of eternal space, it is believed to have an existence. Unmanifest Brahman is frequently represented as anahatah savdah or unstruck sound.

112. These four ways are as enumerated by commentator, Visva, Taijasa, Prajna, Sivadhyana.

113. It may also mean that thou art he called Buddha who preached against all sacrifices.

114. The commentator explains that Mahadeva's defeat at the hands of Krishna in the city of Vana was due to Mahadeva's kindness for Krishna, even as Krishna broke his own vow of never taking up arms in the battle of Kurukshetra, for honouring his worshipper Bhishma who had vowed that he would compel Krishna to take up arms.

115. The sense is this: when the universal destruction cones and all becomes a mighty expanse of water, there appears a banian tree under whose shade the immortal Rishi Markandeya sees a boy who is Mahavishnu.

116. It may also mean that thou art he at whose approach all the Daitya troops fled in all directions.

117. i.e., thou art Time itself. This is the implication.

118. By these three names what is indicated is that Mahadeva is a householder, it Sanyasin and a forest-recluse. House-holders bear a tuft of hair on their heads, Sanyasins have bald heads, while forest recluses or Vanaprasthis have matted locks.

119. The sense is that Brahman is felt by every one in the firmament of his own heart. Mahadeva, as identical with Brahman is displayed in the heart that is within the physical case. Hence, he may be said to take birth or appear in his effulgence within every one's body.

120. Kalakatankatah is explained by the commentator as follows:—Kala is Yama. He is covered over with the illusion of the Supreme Deity. This all covering illusion, again, has the Supreme Deity for its cover. Thou art that Supreme Deity.

121. Vibhaga and Sarvaga, the commentator explains, are used for indicating that thou art the universe as Vyashti and Samashti.

122. Some editions read susaranab, meaning thou art he who well protects the universe.

123. The golden mail being the illusion of the Supreme Deity in consequence of which the universe has become displayed.

124. Thou art Pasupati; atodyah pratodanarhah pasavah yasya iti.

125. The commentator explains that Tarangavit, which is literally conversant with waves means one that is acquainted with the joys or pleasures that arise from the possession or enjoyment of worldly things, for such joys may truly be likened to waves which appear and disappear on the bosom of the sea or ocean of Eternity.

126. The commentator explains that the binder of Asura chiefs refers to the Supreme Deity's form of Vishnu in which he had bound Vali, the chief of the Asuras. The plural form has reference to successive Kalpas.

127. The sense is that thou art he that is well conversant with the ritual of sacrifices.

128. Or, it may mean that thou art he that has no vestments, for no vestments can cover thy vast limbs.

129. Those that uphold others are, for example, the elephants that stand at the different points of the compass, the snake Sesha, etc. What is said here is that thou art the best of all these or all such beings.

130. The sense is that thou art Vishnu who is the foremost of the celestials and thou art Agni who is the lowest of the celestials; i.e., thou art all the celestials.

131. The body is as it were a pit into which the soul falls, determined by Desire and Ignorance.

132. Vasu, the commentator explains, indicates the Wind, for it means that which establishes all things into itself.

133. Nisachara is one acting through nisa, or Avidya, i.e., one who enjoys all objects, implying Jiva invested with Ignorance.

134. The Soul can view the Soul or itself, if it can transcend the body with the aid of Yoga.

135. The commentator explains that the first word means that thou art Hansa and that the second word means thou art Paramahansa.

136. Varhaspatya is a word that is applied to a priest. The deities first got their priest for assisting them at their sacrifices. Human beings then got theirs. Those born after Vrihaspati are Vrihaspatyas.

137. This word Nandivardhanah may also mean he that withdraws or takes away the joys previously conferred.

138. The language of the Veda is divine. That of the scriptures is human.

139. Literally, crown of the head.

140. i.e., that succeeds in effecting his Emancipation.

141. Mahanakha refers to the incarnation of Narasingha or the Man-lion assumed for slaying the Daitya Hiranyakasipu, the father of Prahlada. Maharoman has reference to the form of the mighty or vast Boar that the Supreme Deity assumed for raising the submerged Earth on his tusks.

142. Mahamuni may mean either one that is very mananasilah or one that is exceedingly taciturn.

143. How the world has been likened to a tree has been explained in the Moksha sections of the Santi Parvan.

144. This is explained in the sense of no one being able to enquire after Brahman unless he has a body, however subtile, with the necessary senses and understanding. It may also mean that the tree of the world furnishes evidence of the existence of the Supreme Deity.

145. Both the vernacular translators have rendered many of these names most carelessly. The Burdwan translator takes Yaju as one name and Padabhuja as another. This is very absurd.

146. These are the ten previously enumerated, beginning with residence in the mother's womb and ending with death as the tenth, with heaven the eleventh and Emancipation the twelfth.

147. It should be remembered that Kali which is either the age of sinfulness or the presiding deity of that age and, therefore, a malevolent one, is highly propitious to Emancipation. The world being generally sinful, those who succeed in living righteously in this age or under the sway of this malevolent deity, very quickly attain to heaven if heaven be their object, or Emancipation if they strive for Emancipation.

148. Implying that thou assumest the form of the constellation called the Great Bear, and moving onward in space causest the lapse of Time. This constellation, in Hindu astronomy, is known by the name of Sisumara because of its resemblance with the form of a tortoise.

149. The word bhashma, meaning ashes, literally signifies anything that dispels, tears off all bonds, and cures every disease. Ashes are used by Sanyasins for rubbing their bodies as a mark of their having consumed every sin and cut off every bond and freed themselves from all diseases.

150. Mahadeva gave a quantity of ashes to his devotees for protecting them from sin.

151. Vide the story of Mankanaka. The Rishi of that name, beholding vegetable juice issuing from his body, began to dance in joy. The whole universe, overpowered by a sympathetic influence, began to dance with him. At this, for protecting the universe, Mahadeva showed himself to Mankanaka and, pressing his fingers, brought out a quantity of ashes, thus showing that his body was made of ashes.

152. Anukari literally means an accessory. In the form of Vishnu or Krishna, the Supreme Deity addrest himself to aid Arjuna in slaying Bhishma.

153. As Krishna the friend of Arjuna.

154. In the Pauranik myth, the Earth is described as being supported in empty space by a mighty snake called Sesha. Mahadeva is that Sesha, otherwise called Ananta.

155. i.e., Mahavishnu, from whose navel arose the primeval lotus within which was born Brahma.

156. The Bombay text has a misprint. It reads Punya-chanchu for Punya-chunchu. In printing the commentary also, the well-known grammatical Sutra vrittanschanchu etc. The Burdwan translator repeats the misprint in his rendering. K. P. Singha avoids it.

157. The word Kurukshetra or its abbreviation Kuru means the field or department of action. It means also the actual field, so called, on which king Kuru performed his penances, and which is so sacred that its very dust cleanses a person of all sins.

158. The commentator explains that Siddharthah means Siddhantah, and that the following compound is its adjective.

159. Literally, the Soul of real existence.

160. People eat off plates of silver or gold or of other metals. Mahadeva has for his plate Kala or destroyer of the universe. Both the vernacular translators have erred in rendering this word. K. P. Singha takes the compound as really consisting of two names, etc.

161. The sense is that Mahadeva is the foremost of Sadhakas or worshippers engaged in acquiring a particular object, for he has emaciated or reduced to nothingness all his foes in the form of all passions good and evil. Prakarshena tanukritah arayah kamadayo yena sah.

162. Narah is thus explained by the commentator.

163. The commentator explains that he who is called Suparvan in heaven is otherwise called Mahan.

164. Sarva-sahana-samarthya pradah as the commentator explains. Hence, it means that Mahadeva is he who makes creatures competent to bear all things, i.e. all griefs and all joys, as also the influence all physical objects that is quietly borne without life being destroyed.

165. The etymology of Hara is thus explained by the commentator; Hanti iti ha sulah; tam rati or adatte. This is very fanciful.

166. The sense is this: a nipana is a shallow pond or ditch where cattle drink. The very oceans are the nipanas or Mahadeva.

167. The commentator thinks that this has reference to the incarnation of Trivikrama i.e., the dwarf suddenly expanding his form till with two steps he covered Heaven and Earth and demanded space for his third step.

168. i.e., thou art possessed of Yoga knowledge.

169. The two together form one name.

170. These are Vija, Sakti, and Kilakani. A kakud is a hump or elevated place in the body.

171. The thin bamboo rod in the hand of the Brahmana is mightier than the thunderbolt of Indra. The thunder scorches all existing objects upon which it falls. The Brahmana's rod (which symbolizes the Brahmana's might in the form of his curse) blasts even unborn generations. The might of the rod is derived from Mahadeva.

172. Sayambhuvah Tigmatejah is one name. The commentator explains that Brahman could not look at Mahadeva; hence this reference to his prowess.

173. Brahma, after his birth within the primeval lotus, became desirous of seeing the end of the stalk of that lotus. He went on and on, without succeeding to find what he sought. The meaning of the word, therefore, by implication is that Mahadeva is infinite.

174. Once Brahma asked Surabhi to bear evidence before Vishnu to the statement that Brahma has seen the foremost part of Siva. Surabhi having given false evidence out of fear for Brahma was cursed by Siva that her offspring will eat unholy substances.

175. Uma is another name for Brahmavidya.

176. Falling from the celestial regions, the river Ganga was held by Mahadeva on his head, among his matted locks. At the earnest solicitations of King Bhagiratha he gave her out so that flowing along the surface of the Earth she met the ocean, first passing over the spot where the ashes of Bhagiratha's ancestors, the sixty thousand sons of king Sagara of the solar race, lay.

177. This form is called Hara-Gauri, as explained before.

178. Some texts read Pritatma, implying one of contented soul. The reading noticed by the commentator is Pitatma, meaning gold-complexioned. The Burdwan translator takes Pritatma as one name. This is not correct.

179. Mahadeva is represented as possessed of five heads, four on four sides and one above.

180. Amritogovrisherwarah is one name.

181. These are names for different portions of time.

182. The Srutis declare that Fire is his head, the Sun and the Moon are his eyes, etc.

183. Mahadeva has an image in the country of the Kalingas that is called Vyaghreswara.

184. Kantah is thus explained. Kasya Sukhasya antah sima.

185. Undivided, i.e., having nothing else for its object, Sarva-bhavatah is bhagvat. The sense is that unless one becomes conversant with all the modes of worshipping Bhava, i.e., in thought, word and deed, and unless one has special good luck, one cannot have such devotion to Bhava.

186. There are numerous instances of the gods having become alarmed at the penances of men and done their best to nullify those penances by despatching celestial nymphs for attracting them of carnal pleasures.

187. I expand this verse a little for bringing out the sense clearly.

188. The subject propounded by Yudhishthira is this: marriage is always spoken of as a union of the sexes for practising all religious duties together. The king asks, how can this be. Marriage, as seems to him, is a union sought for pleasure. If it be said that the two individuals married together are married for practising religious duties jointly, such practice is suspended by death. Persons act differently and attain to different ends. There is, therefore, no prospect of a reunion after death. When, again, one of them dies, the joint practice of duties can no longer take place. The other objections, urged by Yudhishthira, to the theory of marriage being a union of the sexes for only practising religious duties jointly, are plain.

189. The sense is that if after returning from thy journey to that region thou claimest thy bride, thou mayst obtain her from me. Thy journey will be a sort of trial or test to which I mean to put thee.

190. Kala-ratri is the Night that precedes the universal dissolution.

191. The commentator thinks that uttaram means the sacred north.

192. Tirtha means here a Ghat, i.e., an easy descent from the bank for access to the water.

193. Pradhanatah is explained by the commentator to mean with foremost of Vedic mantras.

194. Mandakini is that part of the river Ganga which flows through Kailasa, while Nalini is a celebrated lake owned by the king of the Yakshas, so called because of the lotuses which occur there in plenty.

195. Divya is excellent Gandharva, meaning music and dance.

196. A woman is said to destroy a family by staining it with her unchastity.

197. Both the vernacular translators have totally misunderstood the second line. Asyatam is explained by the commentator as tushnim sthiyatam. Ruchitahchcchandah means chcchandah or yearning arises from ruchi or like. What the Rishi says is Asyet I do not yearn after thy company, for I do not like thee. Of course, if, after staying with thee for some time, I begin to like thee, I may then feel a yearning for thee!

198. Utsaditah is explained by the commentator to mean chalitah. Here, however, I think it does not mean so.

199. 'The last words may also mean—'Go to thy own bed and rest by thyself!'

200. The commentator takes the words kimivottaram bhavet to imply what will be better for me? Shall I adhere to Vadanya's daughter or shall I take this girl? I think this is rather far-fetched.

201. By Sakti is implied kamadidamanasamarthyam and by dhriti purvapraptasya atyagah. The last half of the last line of verse 25 is rendered erroneously by both the vernacular translators. Adhering to the commentator's explanation, they add their own interpretation which is different. This sort of jumble is very peculiar.

202. Linga means signs or indications. A Lingin is one that bears signs and indications. Brahmanam (in both places) means one conversant with Brahman. The first, that is, Lingin implies either a Brahmacharin or a Sanyasin that always bears the marks of his order. An Alingin is one that is divested of such marks. Yudhishthira's question is, who, amongst these, should be considered worthy of gifts?

203. The sense is that with respect to acts having reference to only the Pitris the conduct and competence of Brahmanas should be examined.

204. The commentator explains that five persons are mentioned in the question of Yudhishthira, K. P. Singha omits one. The Burdwan translator repeats the words of the original without any explanation. I take sambandhi to mean relatives by marriage. To this day, in all India, people make gifts or presents unto sons-in-law, etc.

205. The sense is that no sin can touch a Brahmana who observes these three acts. These three acts are efficacious in washing away all sins. The commentator points out that by this the attributes of birth and knowledge are referred to.

206. By good conduct is implied modesty and candour.

207. Anekantam is explained by the commentator as Anekaphalakaram, i.e., of diverse kinds of fruits. The fruits attainable by a correct discharge of duties are of diverse kinds, because the objects of those duties, called Palms are of various kinds.

208. Verse 22 contains 4 substantives in the genitive plural. All those are connected with vishtham in the previous verse. The commentator points out this clearly. Those living in the outskirts of towns and villages are tanners and other low castes. They who publish the acts and omissions of others are regarded as very vile persons, equivalent to such low caste men mentioned above. It is difficult to differ from the commentator, but it seems that genitives in the verse as are used for datives, in which case the meaning would be that they who give unto such persons shall also sink into hell. The Burdwan translator gives a ridiculous version of verse 22.

209. The Bengal reading Brahmacharyya is better than the Bombay reading of that word in the accusative. Bhishma apparently gives two answers. These however involve three. By maryyada is meant boundaries or limits. The duties of men have known bounds. To transgress those bounds would be to transgress duty. The highest indication of Righteousness is samah or absence of desire for all worldly objects; hence Renunciation.

210. i.e., by making gifts unto even a single such Brahmana, one rescues all the ancestors and descendants of one's race.

211. One makes gifts unto the deities, the Pitris, and unto human beings. There is a time for each kind of gift. If made untimely, the gift, instead of producing any merit, becomes entirely futile, if not sinful. Untimely gifts are appropriated by Rakshasas. Even food that is taken untimely, does not strengthen the body but goes to nourish the Rakshasas and other evil beings.

212. i.e., any food, a portion of which has been eaten by any of these persons, is unworthy of being given away. If given, it is appropriated by Rakshasas. One incompetent to utter Om is, of course, a Sudra.

213. The speaker, by first mentioning who are unworthy, means to point out those that are worthy.

214. Apasmara is a peculiar kind of epilepsy in which the victim always thinks that he is pursued by some monster who is before his eyes. When epilepsy is accompanied by some delusion of the sensorium, it comes to be called by Hindu physicians as Apasmara.

215. An Agrani or Agradani is that Brahmana unto whom the food and other offerings to the Preta in the first Sraddha are given away. Such a person is regarded as fallen.

216. When corpses are taken to crematoria, certain rites have to be performed upon them before they can be consumed. Those Brahmanas that assist at the performance of those rites are regarded as fallen.

217. Sometimes the father of a daughter bestows her upon a bridegroom under the contract that the son born of that daughter by her husband should be the son of the daughter's father. Such a son, who is dissociated from the race of his own father, is called a Putrika-putra.

218. Anugraham is that merit in consequence of which faults become neutralised and the stained person may come to be regarded as deserving.

219. As Drona, Aswatthaman, Kripa, Rama and others.

220. Uditastamita means one who having earned wealth spends it all in gifts. Astamitodita is one who though poor at first succeed in earning wealth afterwards; i.e., one who having become rich, keeps that wealth for spending it on good purposes.

221. Upon the completion of a Sraddha, the Brahmana who is officiating at it should utter the words yukta which means well-applied. Certain other words such as Swadha, etc., have to be uttered. The meaning is that the Brahmana who assists the performer of the Sraddha by reciting the Mantras should, upon completion, say unto the performer that the Sraddha is well-performed. As the custom is, these words are still uttered by every Brahmana officiating at Sraddhas.

222. K. P. Singha wrongly renders the word somakshayah as equivalent to somarasah.

223. Upon the conclusion of a Sraddha or other rites, the Brahmana who officiates at it, addresses certain other Brahmanas that are invited on the occasion and says,—Do you say Punyaham—The Brahmana addressed say,—Om, let it be Punyaham!—By Punyaham is meant sacred day.

224. The fact is, the slaughter of animals in a sacrifice leads to no sin but if slaughtered for nothing (i.e., for purposes of food only), such slaughter leads to sin.

225. One is said to become impure when a birth or a death occurs among one's cognates of near degree. The period of impurity varies from one day to ten days in case of Brahmanas. Other periods have been prescribed for the other orders. During the period of impurity one cannot perform one's daily acts of worship, etc.

226. In this country, to this day, there are many persons that go about begging, stating that they desire to go to Banaras or other places of the kind. Sometimes alms are sought on the ground of enabling the seeker to invest his son with the sacred thread or perform his father's Sraddha, etc. The Rishi declares such practices to be sinful.

227. Literally that are afraid of thieves and others. The sense, of course, is that have suffered at the hands of thieves and others and are still trembling with fear.

228. The two exceptions have been much animadverted upon by unthinking persons. I have shown that according to the code of morality, that is in vogue among people whose Christianity and civilisation are unquestionable, a lie may sometimes be honourable. However casuists may argue, the world is agreed that a lie for saving life and even property under certain circumstances, and for screening the honour of a confiding woman, is not inexcusable. The goldsmith's son who died with a lie on his lips for saving the Prince Chevalier did a meritorious act. The owner also who hides his property from robbers, cannot be regarded as acting dishonourably.

229. By selling the Vedas is meant the charging of fees for teaching them. As regards the Vedas, the injunction in the scriptures is to commit them to memory and impart them from mouth to mouth. Hence to reduce them into writing was regarded as a transgression.

230. In this country to this day, the act of marrying a helpless person with a good girl by paying all the expenses of the marriage, is regarded as an act of righteousness. Of course, the man that is so married is also given sufficient property for enabling him to maintain himself and his wife.

231. Articles needed in marriages are, of course, girls and ornaments.

232. Vapra has various meanings. I think, it means here a field. Large waste lands often require to be enclosed with ditches and causeways. Unless so reclaimed, they cannot be fit for cultivation.

233. The river Chenab in the Punjab was known in former times by the name of Chandrabhaga. So the river Jhelum was known by the name of Vitasta.

234. The sense is that one proceeds to the region of the Apsaras and becomes an object of respect there.

235. i.e., one acquires sovereignty.

236. It is difficult to understand the connection of the second line of verse 31. It does not mean enters the eternal region called Andhaka that rests on nothing. Human sacrifices were performed sometimes in former days.

237. Nyastani has Gangayam understood after it.

238. The deities are supported by the offerings made in sacrifices. These offerings consist of the productions of the Earth and the butter produced by the cow. The deities, therefore, are said to be chiefly supported by the Earth and the Cow. The Asuras, by afflicting the Earth and killing kine, used to weaken the deities.

239. The river Ganga has three courses. On Earth it is called Bhagirathi or Ganga; in heaven it is called Mandakini; and in the nether regions it is known by the name of Bhogabati.

240. Devesh is lit. the lord of the deities; but here it means the King or Emperor.

241. Aranyaih is explained by the commentator as implying courses of conduct leading to Brahmaloka.

242. The story referred to is this: King Sagara of the solar (?) race had sixty thousand sons, all of whom were reduced to ashes by the curse of Kapila. Afterwards Bhagiratha, a prince of the same race, brought down Ganga from heaven for their redemption.

243. Identical with the universe because capable of conferring the fruition of every wish. Vrihati—literally, large or vast, is explained by the commentator as implying foremost or superior.

244. Madhumatim is explained as conferring the fruits of all good actions.

245. Viswam avanti iti. Here the absence of num is arsha.

246. Bhuvanasya is swargasya.

247. The construction of this verse is not difficult though the order of the words is a little involved. Both the vernacular translators have misunderstood it completely.

248. Kurute may mean also makes. The sense is that the Brahmana grants to others whatever objects are desired by them. In his own case also, he creates those objects that he himself desires. His puissance is great and it is through his kindness that others get what they wish or seek.

249. Ekaramah is one who sports with one's own self, i.e., who is not dependant on others for his joy or happiness; one who has understood the soul.

250. Dasatirdasa is ten times hundred or one thousand Dasati, like Saptati, Navati, etc., means ten times ten. Both the Vernacular translators have erred in rendering the word.

251. Teshu (Brahmaneshu) Vahumanaprah (san) kan namsvasi—this is the Grammar, as explained by the commentator.

252. Yajanti with reference to truth and righteousness means worship, and with reference to land kine means give away.

253. Pigeons pick up scattered grains and never store for the morrow. In the Sila and other vows, the picking up of scattered and cast off grains from the field after the crops have been taken away by the owners, is recommended as the means of filling the stomach.

254. The aggregate of three is Righteousness, Wealth, and Pleasure. Persons who, in all the acts they do, keep an eye upon these three, are said to have their aggregate of three existing in all their acts.

255. Some texts read vriddhan for Ishtan. If the former reading be adopted, the meaning would be that kings should worship all aged Brahmanas possessed of Vedic lore.

256. Though really conversant with all duties, and of righteous behaviour, the Brahmanas, nevertheless, for concealing their real natures or for protecting the world, are seen to be employed in diverse kinds of occupations.

257. The argument, therefore, is that anything given to the Brahmana to eat and that is eaten by him apparently, is really eaten by these deities.

258. Bhutatmanah is explained by the commentator as Bhuta praptahvasikritahatma yaih.

259. The second line of verse 18 is a crux. The commentator explains that prakshipya means dattwa; Kun is the Earth. Van is diptim ukrvan, ubhaya-loke iti seshah. Para- [This footnote appears to have been truncated, as the last line begins with a hyphenated word.—JBH.]

260. The dark spots on the Moon were due to the curse of Daksha. The waters of the Ocean became saltish owing to the curse of a Rishi.

261. The sense is that one becomes a Brahmana by birth alone, without the aid of those purificatory rites that have been laid down in the scriptures. When food is cooked, none else than a Brahmana is entitled in the first portion thereof.

262. The commentator thinks that saudram karma has especial reference to the service of others. Hence what is interdicted for the Brahmanas is the service of others.

263. In this country to this day, when food is prepared in view of guests invited to a house, no portion of such food can be offered to any one before it is dedicated to the deities and placed before those for whom it is intended. An exception, however, is made for children. What is stated here is that a good Brahmana can take the precedence of even children in the matter of such food.

264. What is stated here is that those Brahmanas that do not accept gifts are very superior. Their energy and might are great. Bhishma directs Yudhishthira to be always careful of how he would treat such superior Brahmanas. After rakshyam, the words swakulam are understood. The Burdwan translator misunderstands the second line of the verse.

265. The construction is Etat Brahmana-mukhat sastram, yat srutwaiha pravartate, prithivyam etc, etc. Both the vernacular translators have misunderstood the verse.

266. Etat karanam seems to refer to Brahamana-mukhat sastram. The sense seems to be that in the encounter between the deities and the Asuras the power of the Brahmanas was abundantly proved, for Sukra aided the Asuras with his Mantras and incantations, while Vrihaspati and others aided the deities by the same means.

267. In some of the Bengal texts for Bhumiretau the reading Bhumireto occurs. The fact is, the latter is a misprint or a mere clerical error. The etau has reference to the two mentioned in the second line. The Burdwan translator actually takes Bhumireto as a correct reading and makes nonsense of the verse.

268. I expand this verse. After kriya bhavati patratwam is understood. Kriya includes the diverse objects for which persons solicit alms or gifts. Upansuvratam is maunam parivrajyam.

269. It is said that food or other things, when given to an undeserving person, feels grief. What Yudhishthira asks is who the proper person is unto whom gifts may be made.

270. All these acts should be performed with purity of intention and according to the ordinances of the scriptures. For example, sacrifices should not be performed with vanity or pride. The Vedas should not be studied without faith. Children should not be procreated from lust, etc.

271. Such words are unseizable and unintelligible for their depth of meaning. Women are equally unseizable and unintelligible.

272. The sense is this: women agitate the hearts of those that treat them with respect as of those that treat them with disdain. The commentator explains that Pujitah dhikkritahva tulyavat vikaram janayati.

273. All living creatures are virtuous, for they are capable of progressing towards godship by their own acts.

274. Pura has little force here, implying 'first'. In the first place, know that I have come to thee,

275. Ladies spoke in Prakrita and not in Sanskrit. The latter is refined, the former is unrefined. Hence Indra's surprise at hearing Sanskrit words from the lady's lips.

276. The adana ceremony was a rite in course of which friends and kinsmen had to make presents unto the person performing the ceremony. The investiture with the sacred-thread, marriage, the rite performed in the sixth and the ninth month of pregnancy, are all ceremonies of this kind.

277. It would be curious to see how the commentator Nilakantha seeks to include within these five the eight forms of marriage mentioned by Manu. The fact is, such parts of the Mahabharata are unquestionably more ancient than Manu. The mention of Manu is either an instance of interpolation or there must have been an older Manu upon whose work the Manu we know has been based. The Asura and the Rakshasa forms are unequivocally condemned. Yet the commentator seeks to make out that the Rakshasa form is open to the Kshatriyas. The fact is, the Rakshasa was sometimes called the Paisacha. The distinction between those two forms was certainly of later origin.

278. Thus, there was no difference, in status, in ancient times, between children born of a Brahmana, a Kshatriya or a Vaisya mother. The difference of status was of later origin.

279. Nagnika is said to be one who wears a single piece of cloth. A girl in whom the signs of puberty have not appeared does not require more than a single piece of cloth to cover her. The mention of Nagnika, the commentator thinks, is due to an interdiction about wedding a girl of even ten years in whom signs of puberty have appeared.

280. When a father happens to have an only daughter, he frequently bestows her in marriage upon some eligible youth on the understanding that the son born of her shall be the son, for purposes of both Sraddha rites and inheritance, not of the husband begetting him but of the girl's father. Such a contract would be valid whether expressed or not at the time of marriage. The mere wish of the girl's father, unexpressed at the time of marriage, would convert the son into a son not of the father who begets him but of the father of the girl herself. A daughter reserved for such a purpose is said to be a putrikadharmini or 'invested with the character of a son.' To wed such a girl was not honourable. It was in effect an abandonment of the fruits of marriage. Even if dead at the time of marriage, still if the father had, while living, cherished such a wish, that would convert the girl into a putrikadharmini. The repugnance to wedding girls without father and brothers exists to this day.

281. For understanding the meanings of Sapinda and Sagotra see any work on Hindu law civil or canonical.

282. These verses are exceedingly terse. The commentator explains that what is intended is that under the third and fourth circumstances the giver of the girl incurs no sin; under the second, the bestower of the girl (upon a person other than he unto whom a promise had been made) incurs fault. The status of wife, however, cannot attach simply in consequence of the promise to bestow upon the promiser of the dower. The relationship of husband and wife arises from actual wedding. For all that, when the kinsmen meet and say, with due rites, 'This girl is this one's wife,' the marriage becomes complete. Only the giver incurs sin by not giving her to the promised person.

283. Hence, having promised to wed such a one, she is at liberty to give him over and wed another whom she likes.

284. In consequence of that boon no one incurs sin by retracting promises of bestowing daughters upon others in view of more eligible husbands.

285. Hence, no one should bestow his daughter upon a person that is not eligible, for the offspring of such marriage can never be good and such a marriage can never make the daughter's sire or kinsmen happy.

286. One of the most important rites of marriage is the ceremony of circumambulation. The girl is now borne around the bride-groom by her kinsmen. Formerly, she used to walk herself. All gifts, again, are made with water. The fact is, when a thing is given away, the giver, uttering the formula, sprinkles a drop of water upon it with a blade of Kusa grass.

287. Hence, what Savitri did at the bidding of her sire could not be against the course of duty or morality. The Burdwan translator has misunderstood the second line of this verse, while K.P. Singha has quietly dropped it.

288. Dharmasya refers to the true or correct or eternal Aryan usage, Pradanam is khandanam, from da, to cut The sense is that the grant of liberty to women is an Asura practice.

289. Hence, no one should wed, led by desire alone. Nor should the maiden be permitted to choose for herself. She may be guided in her choice by improper considerations connected with only carnal pleasure.

290. The property is divided into five parts, two of which are taken by the daughter under such circumstances and three by the son.

291. I expand the verse for making it intelligible, by setting forth the reasons urged by Hindu lawyers and noticed by the commentator.

292. Valatah vasyam implies only those whose consent is obtained by force. Hence, such cases as those of Krishna abducting Rukmini and Arjuna abducting Subhadra, are excluded from this denunciation.

293. The maiden may herself accept ornaments. That would not convert the transaction into a sale.

294. Swalpa-kaupinah literally is covered with a small piece of cloth, hence, capable of being easily seduced.

295. i.e., he should not acquire for storing. He may acquire to spend in sacrifices and gifts or for maintaining himself and his family.

296. i.e., if the Brahmana, led by affection for any other wife, disregards the wife belonging to his own order and shows preference for those of the other orders, he then incurs the liability of being regarded as a Chandala that has come to be numbered among Brahmanas.

297. The sense of this verse seems to be this: If a Brahmana takes in succession three spouses all belonging to his own order, the son born of his first wife shall take the share that is allotted to the eldest; that born of the second wife shall take a share next in value; and that born of the youngest wife shall take the share allotted to the youngest. After such especial shares are taken, the residue of the property is to be distributed unto equal shares each of which shall be taken by each of the children. If this interpretation be correct, it would appear that the contention waged some years ago in Bengal, that the scriptures do not allow a person the liberty of taking more than one spouse from his own order, falls to the ground. Upon other grounds also, that contention was absurd, for Kshatriya kings often took more than one Kshatriya spouse.