Kisari Mohan Ganguli - The Mahabharata of Krishna-Dwaipayana Vyasa

534. The sense is that those who pursue carnal pleasures meet with misery as the end, and those who practise austerities meet with felicity as their reward.

535. To obtain a sight of thee is the reward or result of my own acts. A sight of thy person leads to prosperity, through the kindness thou cherishest for us.

536. The sense is that an ascetic observant of penances, in whatever stage, and a man possessed of omniscience, are regarded as equal.

537. Such an object can never be accomplished. Hence thy paleness and leanness.

538. Though completely innocent, thou hast yet been cursed. The anxiety due to this has made thee so.

539. Yamena praptam is the sense, as explained by the commentator.

540. The sense is this; one should not accept gifts made by a butcher or slayer of animals. Ten butchers are equal to a single oilman. By accepting a gift from an oilman, therefore, one incurs ten times as much sin as by accepting a gift from a butcher. In this way, the measure of sin goes on increasing according to the ratio given. A Nripa, as explained by the commentator, means here a small chief. A small king is equal to ten thousand butchers. A great king, however, is equal to half of that, i.e., five thousand butchers, In other words, by accepting a gift from a great king, a man incurs as much sin as is a full five thousand times of the sin which is incurred by accepting a gift from a butcher.

541. The reason is the declarations in the scriptures to that effect.

542. The sense, as explained by the commentator, is this: the Brahmana who becomes the Ritwik and eats at a Sraddha becomes a Pitri of the person performing the Sraddha. Hence, when his identity has been changed, he should, on that day, abstain from sexual congress with even his own spouse. By indulging in such congress, he incurs the sin of adultery.

543. Batakashaya is explained by the commentator as substance that is named by pounding the hanging roots of the banian. The Priyangu here mentioned is not the Aglaia Roxburghiana but the seed called Rajasarshapa, i.e., Brassica juncea; Sinapis ramasa, Roxb. The Shashtika paddy is that which ripens in sixty days.

544. The sense seems to be that the libations, few and far between, of men who do not daily worship their fire are not borne by the fire to the destined places.

545. Kshirapah means those that depend on the lacteal sustenance, hence, little children.

546. Aurddhsadehikam danam means gifts made in course of Sraddhas and other rites that are observed for improving the position of a deceased person.

547. What is meant by the gift of lamps is the lighting of lamps in the sky. These are placed on long poles which are fastened to the tallest trees.

548. The commentator explains that when evening comes, one should respectfully salute one's own feet. This custom has certainly died out in Bengal. A whirl is certainly observable on cowdung when it first drops from the cow; but the practice of making offering to it has also died out.

549. The second line seems to be unintelligible The reading I take is Sraddheshu and not Schidreshu.

550. Vows and fasts, &c., should be observed after the Sankalpa or Resolution to that effect has been formally enunciated. Even a plunge in a piece of sacred water cannel be productive of merit unless the Sankalpa has been formally enunciated. The Sankalpa is the enunciation of the purpose for which the act is performed as also of the act that is intended to be performed.

551. Vrishalipati literally means the husband of a Sudra woman. By actually marrying a woman of the lowest order, by marrying before the elder brother, by marrying a girl that has attained to puberty, and by certain other acts, a Brahmana comes to be regarded as a Vrishalipati.

552. Kutapa is the hour about noontide. The shade of the elephant's body implies a particular instant of time that is regarded as very favourable for the Sraddha. The man that performs such a Sraddha is regarded as acquiring the merits attaching to Sraddhas regularly performed for thirteen years.

553. In India the tooth-brush consists of a twig or a little branch. One end of it is chewed and softened. The softened fibres serve the purpose of a brush. Such a brush is used only once. It is thrown away after the brushing of the teeth is over.

554. It is difficult to identify what plants are meant by Karanjaka and Suvarachala.

555. Bhanda includes utensils of copper and brass such as plates and cups and jars and jugs. Broken utensils, to this day, are regarded inauspicious. They are rejected, as a rule, by every family. Kali (Evil?) has his abode in them, meaning that such utensils cause quarrels and disputes. Broken bed-steads also are regarded as capable of causing loss of wealth. Cocks and dogs should never be kept or reared in a house. The roots of trees afford shelter to scorpions and snakes and venomous insects and worms. One should not, therefore, plant trees or allow them to grow up within one's abode.

556. A Brahmana's fire should never be ignited by a Sudra. Women also should never be allowed to assist at Sraddhas for arranging the offerings.

557. Pramathas are the ghostly companions of Mahadeva. Literally, the name implies smiters.

558. Anujnatah literally implies permitted. These creatures, i.e., the kine, were permitted by me, means, perhaps, that they became my favourites. Brahman, it is said, solicited Maheswara to accept some kine in gift. The latter did accept some, and adopt from that time the device of the bull on his flag.

559. Sambhrama here means, probably, joy, or that gratification which shows itself in horripilation. It may also mean alacrity.

560. Upavasa here, as explained by the commentator, is used for Indriyajaya or subjugation of the senses.

561. He who takes his meals at the proper hours is said to observe fasts. He who avoids sexual congress with other women and associates with only his wedded spouse and that at her season, is said to observe Brahmacharya.

562. To sell the Vedas or any kind of knowledge is a great sin.

563. The correct reading of the latter half of the first line is nabaram natirogratah. The commentator explains, this means that 'there is nothing inferior to it or beside it or before it.' In the first part of the first line it has been said that there is nothing superior to it. The sense is that it includes all, being as comprehensive as Brahman.

564. Samprakshalas are those Rishis who wash all their utensils daily so that nothing is stored for them for the next day. Asmakuttas are those that use only two pieces of stone for husking their grain. Dantolukhalas are those that use their teeth for purposes of husking the grain they eat.

565. Swasarirapa-jivishu implies persons that do not stand in need of the services of others for the support of their bodies.

566. The great forests are called Virasthana for cowards cannot enter or reside in them.

567. Marum samsadhya implies abstention from even air and water as food or means of subsistence.

568. It should be noted that the word Vira in the various compounds in which, it occurs here, does not mean heroes of war. On the other hand, it signifies heroes of righteousness and penances. The path of heroes is the forest, for cowards cannot go there. The attitude of heroes (Virasana) is a kind of attitude for Yogins to sit in.

569. Nisargat is literally through creation or original nature, or birth. Of course, what is implied is that one becomes a Brahmana, or Kshatriya, or Vaisya or Sudra, through original creation as such, by the Self-born, that is, birth.

570. Ugra means a fierce or cruel person. It is also applied to signify a person of a mixed caste whose occupation is the slaughter of animals in the chase. The commentator is silent. I think, the food supplied by a fierce or cruel person is meant here, What is said in this verse is that the several kinds of food spoken of here should be renounced by a good Brahmana.