Kisari Mohan Ganguli - The Mahabharata of Krishna-Dwaipayana Vyasa

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.