76. True knowledge is knowledge of Brahma. What is said here is that our conduct (acts) should be framed according to the opinion of persons possessed of such knowledge.
77. What the poet says here is this: it is better not to wish for or covet wealth as a means for the performance of sacrifices than to covet it for performing sacrifices. A poor man will act better by not performing sacrifices at all than by performing them with wealth acquired by the usual means.
78. The meaning is that I must undergo such a severe penance in order that in my next life I may not be born as an inferior animal but succeed in taking birth among men.
79. Even such i.e., spring from such causes.
80. Man covets freedom from decay and immortality, but instead of obtaining what he covets for, decay and death become his portion on Earth.
81. i.e., these appear and disappear in the course of Time.
82. Literally, the science of Life.
83. This inevitable and broad path is the path of Life. What is said here is that every creature is subject to birth.
84. The first line of this verse refers to the disputed question of whether the body exists independent of life, or the creature exists independent of the body. This is much disputed by Hindu philosophers. The gross body may be dissolved, but the linga sarira (composed of the subtlest elements) exists as a cause for the unborn Soul. This is maintained by many.
85. Param here is explained by Nilakantha as Paramatma. Pay court i.e., seek to obtain and enjoy them.
86. This sacrifice is one in which the performer parts with all his wealth.
87. Vasumati means possessed of wealth (from Vasu and the syllable mat).
88. The Bengal reading chainam in the first line of 31 is better than the Bombay reading chetya, which, Nilakantha explains, means chetanavan bhava.
89. These seven sacrifices were the Agnishtoma, the Atyagnishtoma, the Ukthya, the Shodashi, the Vajapeya, the Atiratra, and the Aptoryama. Each of these required the consecration of the Soma.
90. The expression used is "He caused one umbrella only to be set up." The custom is well-known that none but kings could cause umbrellas to be held over their heads.
91. Kanwa had brought up in his retreat Bharata's mother Sakuntala who had been deserted, immediately after her birth, by her mother, Menaka, Bharata himself was born in Kanwa's retreat.
92. Jaruthyan is explained by Nilakantha as Stutyan. It may also mean Triguna-dakshinan.
93. The legend about the bringing down of Ganga is very beautiful. Ganga is nothing else than the melted form of Vishnu. For a time she dwelt in the pot (Kamandalu) of Brahman. The ancestors of Bhagiratha having perished through Kapila's curse, Bhagiratha resolved to rescue their spirits by calling down Ganga from heaven and causing her sacred waters to roll over the spot where their ashes lay. He succeeded in carrying out his resolution after conquering many difficulties. Urvasi literally means one who sits on the lap.
94. Triple-coursed, because Ganga is supposed to have one stream in heaven, one on the earth, and a third in the nether regions.
95. The sense, I think, is that such was the profusion of Dilipa's wealth that no care was taken for keeping gold-decked elephants within guarded enclosures.
96. Satadhanwan is explained by Nilakantha as one whose bow is capable of bearing a hundred Anantas.
97. Literally, "Me he shall suck."
98. The Burdwan translators take Asita and Gaya as one person called Asitangaya, and K.P. Singha takes Anga and Vrihadratha to be two different persons. Of course, both are wrong.
99. Samyapat is explained as hurling a heavy piece of wood. What it meant here is that Yayati, having erected an altar, took up and hurled a piece of wood forward, and upon the place where it fell, erected another altar. In this way he proceeded till he reached the very sea shore.
100. Dakshinah is explained by Nilakantha as men possessed of Dakshya. It may mean liberal-minded men.
101. Literally, 'there was but one umbrella opened on the earth in his time.'
102. The word in the original is nala. Nilakantha supposes that it has been so used for the sake of rhythm, the correct form being nalwa, meaning a distance of four hundred cubits.
103. Literally, one whose excreta are gold.
104. A Kshatriya should protect a Brahmana in respect of his penances and a Vaisya in respect of the duties of his order. Whatever impediments a Brahmana or a Vaisya might encounter in the discharge of his duties, must be removed by a Kshatriya.
105. i.e., thou shouldst think that the consequences of all acts must attach to the Supreme Being himself, he being the urger of us all.
106. Na Para etc., i.e., there is no Supreme Being and no next world.
107. No one being free in this life, all one's acts being the result of previous acts, there can be no responsibility for the acts of this life.
108. The manner in which this great battle has been brought about shows evidence of design and not mere Chance. Nilakantha reads hatam which is evidently wrong. There can be no doubt that the correct reading is hatham.
109. Nilakantha explains this in a different way. He thinks that the expression Kritantavidhisanjuktah means,--'through their own faults.'
110. The performer of a hundred sacrifices.
111. i.e., charges his pupils a fee for teaching them the scriptures.
112. i.e., not in a sacrifice.
113. Jighansiat is Jighansi and iat, i.e., may proceed with intention to slay.
114. i.e., one who knows that the Soma is used in sacrifices for gratifying the gods.
115. The rule laid down is that he should eat in the morning for the first three days, in the evening for the second three days, eat nothing but what is got without soliciting, for the next three days, and fast altogether for the three days that follow. This is called Krischara-bhojana. Observing this rule for six years, one may be cleansed of the sin of slaying a Brahmana.
116. The harder rule referred to is eating in the morning for seven days; in the evening for the next seven days; eating what is got without soliciting, for the next seven days; and fasting altogether for the next seven.
117. These are the five products of the cow, besides earth, water, ashes, acids and fire.
118. Appropriation etc., as in the case of the king imposing fines on offenders and appropriating them to the uses of the state. Untruth, as that of the loyal servant or follower for protecting the life of his master. Killing, as that of an offender by the king, or in the exercise of the right of self-defence.
119. There were, as now, persons with whom the reading or recitation of the scriptures was a profession. The functions of those men were not unlike those of the rhapsodists of ancient Greece.
120. i.e., one possessed of a knowledge of the Vedas.
121. With very slight verbal alterations, this verse, as also the first half or the next, like many others, occurs in Manu, Vide Manu, Ch. II, V, 157-58.
122. Pratyasanna-vyasaninam is explained by Nilakantha as 'I stand near these distressed brothers of mine' (for whose sake only I am for accepting sovereignty). This is certainly very fanciful. The plain meaning is, 'I am about to lay down my life.'
123. The priest of the Kauravas.
124. Sami is the Acacia suma; Pippala is the Piper longum; and Palasa is the Butea frondosa. Udumvara is the Ficus glomerata.
125. These are peace, war, marching, halting, sowing dissensions, and defence of the kingdom by seeking alliances and building forts, &c.
126. For if he had acted otherwise, he would have been called ungrateful.
127. The literal meaning of Purusha, as applied to the Supreme Being, is 'One that pervades all forms in the Universe.'
128. i.e., Aditi and of Aditi's self as born in different shapes at different times.
129. Yugas may mean either the three ages Krita, Treta and Dwapara, or, the three pairs such as Virtue and Knowledge, Renunciation and Lordship, and Prosperity and Fame.
130. Virat is one superior to an Emperor and Swarat is one superior to a Virat.
131. Vishnu, assuming the form of a dwarf, deluded the Asura Vali into giving away unto him three worlds which he forthwith restored to Indra.
132. The son of Uttanapada, who in the Krita age had adored Vishnu at a very early age and obtained the most valuable boons.
133. Sudharman was the priest of the Kurus. How came Dhaumya, who was the priest of the Pandavas, to have from before an abode in the Kuru capital?
134. This is an allusion to Krishna's having covered the three worlds with three of his steps for deluding the Asura Vali and depriving him of universal sovereignty.
135. There are three states of consciousness in the case of ordinary men, viz., waking, dream, and sound sleep. The fourth state, realisable by Yogins alone, is called Turiya. It is the state of perfect unconsciousness of this world, when the soul, abstracted within itself, is said to be fixed upon the Supreme Being or some single object.
136. Mind, as used generally in Hindu philosophy, is the seat of the senses and the feelings. Buddhi is the Understanding or the cognitive faculties of the Kantian school. The Bombay reading of the second line is correct. It is Gunadevah Kshetrajne etc. Nilakantha correctly explains it as Savdadiguna-bhajodevah, i.e., the senses.
137. The Supreme Being is called here and elsewhere Hansa, i.e., swan, because as the swan is supposed to transcend all winged creatures in the range of its flight, so the Supreme Being transcends all creatures in the universe. He is called That, as in the Vedic formula of Praise, "Thou art That," meaning, "Thou art inconceivable and incapable of being described in words."
138. Created things have attributes. It is Brahma only that has no attributes, in the sense that no attributes with which we are familiar can be affirmed of him.
139. The Vaks are the mantras; the Anuvaks are those portions of the Vedas which are called Brahmanas; the Nishads are those portions of the Vedic ritual which lead to an acquaintance with the gods. The Upanishads are those portions which treat exclusively of the knowledge of the Soul.
140. Quadruple soul, i.e., Brahma, Jiva, Mind, and Consciousness. The four names under which the Supreme Being is adored by the faithful are Vasudeva, Sankarsana, Pradyumna, and Aniruddha.
141. Penances are ever present in thee, in the sense thou art never without them, penances constituting thy essence. Performed by creatures, they live in thy limbs, in the sense that penances performed are never lost.
142. In ancient India, the Rishis living in the woods got their fire by rubbing two sticks together. These they called Arani. Brahma on earth is explained by Nilakantha to mean the Vedas, the Brahmanas, and the Sacrifices.
143. These are the twelve Adityas or chief gods.
144. Thou art pure Knowledge and resident beyond the darkness of ignorance. I bow to thee not in any of those forms in which thou art ordinarily adored but in that form of pure light which Yogins only can behold by spiritual sight.
145. The five libations are Dhana, Karambha, Parivapa, and water. The seven woofs are the seven mantras (Cchandas) predominating in the Vedic hymns, such as Gayatri, etc.
146. The Prajapatis who are the creators of the universe performed a sacrifice extending for a thousand years. The Supreme Being appeared in that sacrifice as an act of grace to the sacrificers.
147. Sandhis are those changes of contiguous vowels (in compounding two words) that are required by the rules of euphony. Akshara is literally a character or letter; word made up of characters or letters.
148. The manifest is the body. The Rishis seek thy unmanifest self within the body, in their own hearts. Kshetra is buddhi or intelligence. The Supreme Being is called Kshetrajna because he knows every mind. Intelligence or mind is one of his forms.
149. The sixteen attributes are the eleven senses and the five elements in their subtle forms called Mahabhutas. Added to this is Infinity. The Supreme Being, according to the Sankhya doctrine, is thus the embodiment of the number seventeen. Thy form as conceived by the Sankhyas, i.e., thy form as Number.
150. In cases of those that are reborn, there is always a residuum of sin and merit for which they have, in their earthly life, to suffer and enjoy. In the case, however, of those that have betaken themselves to a life of renunciation the great endeavour is to exhaust this residuum.
151. i.e. that which is chewed, that which is sucked, that which is licked, and that which is drunk.
152. All creatures are stupefied by love and affection. The great end which the Yogins propose to themselves is to tear those bonds rising superior to all the attractions of the flesh to effect their deliverance or emancipation from rebirth.
154. Linum usitatissimun.
155. Samsara is the world or worldly life characterised by diverse attachments. Reflection on Hari frees one from those attachments. Or, Samsara may mean the repeated deaths and births to which the unemancipated soul is subject. Contemplation of the divine Being may prevent such repeated births and deaths by leading to emancipation.
156. i.e. One that goes thither is not subject to rebirth.
157. The Vedas constitute the speech of the Supreme Being. Everything about morality occurs in them.
158. Literally, 'Everything thou knowest shall appear to thee by inward light.'
159. The sense is, I who have already the full measure of fame can scarcely add to my fame by doing or saying anything.
160. Literally,--'the eternal bridge of virtue.'
161. In the sense of being liberal. A king should not too minutely enquire into what is done with the things belonging to him.
162. Literally, 'worthy of being used by the king.'
163. Literally 'the Brahmana that would not leave his home.' The verse has been quoted in this very Parvan previously.
164. These seven limbs are the king, army, counsellors, friends, treasury, territory, and forts.
165. These six are peace (with a foe that is stronger), war (with one of equal strength), marching (to invade the dominions of one who is weaker), halting, seeking protection (if weak in one's own fort), and sowing dissensions (among the chief officers of the enemy).
166. Asambhayan is explained by Nilakantha as 'incapable of being overreached by foes.'
167. In the sense that without royal protection, the world soon comes to grief.
168. The duties of the cow-herd should lead him to the fields. If without manifesting any inclination for going to the fields he likes to loiter within the village he should not be employed. Similarly the barber's duties require his presence within the village. If without being present there he likes to wander in the woods, he should never be employed, for it may then be presumed that he is wanting in that skill which experience and habit bring. These two verses are often quoted in conversation by both the learned and unlearned equally.
169. Eloquent Brahmanas learned in the scriptures are heroes of speech. Great Kshatriya kings are heroes of exertion.
170. Men, by pouring libations of clarified butter on sacrificial fires, feed the gods. The latter, fed by those libations, pour rain on the earth whence men derive their sustenance. Men therefore are said to pour upwards and the gods pour downwards.
171. Conversation in respect of the wealth of traders and merchants; Growth in respect of the penances of ascetics; and Destruction in respect of thieves and wicked men. All these depend upon Chastisement.
172. The Burdwan Pundits have been very careless in translating the Santi Parva. Their version is replete with errors in almost every page. They have rendered verse 78 in a most ridiculous way. The first line of the verse merely explains the etymology of the word Dandaniti, the verb ni being used first in the passive and then in the active voice. The idam refers to the world, i.e., men in general. K.P. Singha's version of the Santi is better, and, of course, gives the correct sense of this verse.
173. Literally, rose above the five in the sense of having renounced the world. The Burdwan Pundits erroneously render it "died."
174. A Manwantara is a very long period of time, not unequal to a geological age.
175. "Numbered among human gods," i.e., among kings.
176. The correct reading is charanishpanda as given in the Bombay edition.
177. In both the vernacular versions the second line of 130 has been rendered wrongly. The two lines are quite unconnected with each other. Nilakantha rightly supposes that Karyam is understood after Mahikshitah. Karana, however, is not kriya as explained by Nilakantha but opportunities and means.
178. Nilakantha explains this verse erroneously. He thinks that the meaning is--"The king becomes obedient to that person who beholds his face to be amiable, etc., etc." It should be borne in mind that Bhishma is answering Yudhishthira's query as to why the whole world adores one man. One of the reasons is a mysterious influence which induces every man who beholds the amiable face of the king to render him homage.
179. The difference between a Ritwija and a Purohita is that the former is engaged on special occasions, while the services of the latter are permanent and constant.
180. viz., returning unwounded from battle.
181. For without battle, he cannot extend his kingdom and acquire wealth to give away and meet the expenses of sacrifices.
182. A Beshtana is literally a cloth tied round (the head); hence, a turban or pagree. The word Ousira is applied to both beds and seats. The Hindu Upanaha had wooden soles.
183. The Burdwan Pundits understand this verse to mean that the Sudra should offer the funeral cake unto his sonless master and support masters if old and weak. There can be little doubt that they are wrong.
184. Atirekena evidently means 'with excessive zeal.' Nilakantha explains it as 'with greater zeal than that which is shown in supporting his own relations.' It cannot mean, as K.P. Singha puts it, 'with the surplus left after supporting his own relations.'
185. A Paka-yajna is a minor sacrifice, such as the propitiation of a planet foreboding evil, or worship offered to the inferior deities called Viswadevas. A Purnapatra is literally a large dish or basket full of rice. It should consist of 256 handfuls. Beyond a Purnapatra, the Sudra should not give any other Dakshina in any sacrifice of his.
186. This ordinance lays down that the Dakshina should be a hundred thousand animals such as kine or horses. In the case of this particular Sudra, that ordinance (without its mantras) was followed, and a hundred thousand Purnapatras were substituted for kine or horses of that number.
187. Hence the Sudra, by devotion to the members of the three other classes, may earn the merit of sacrifices though he is not competent to utter mantras.
188. For this reason the Sudra earns the merit of the sacrifices performed by their Brahmana masters and progenitors.
189. The Brahmana conversant with the Vedas is himself a god. The Sudra, though incompetent to read the Vedas and utter Vedic mantras, has Prajapati for his god whom he can worship with rites other than those laid down in the Vedas. The Brahmanas have Agni for their god, and the Kshatriyas, Indra. Upadravah means a servant or attendant, hence, a Sudra.
190. Sacrifices are performed by the body, by words, and by the mind. The Brahmana can perform sacrifices by all the three. The Kshatriya and the Vaisya cannot perform sacrifices by means of their bodies. They must employ Brahmanas in their sacrifices. These two orders, however, can utter mantras and perform mental sacrifices. The Sudra alone cannot employ his body or utter mantras in sacrifices. The holy sacrifice in his case is the mental sacrifice. A mental sacrifice is a resolve to give away in honour of the gods or unto the gods without the aid of the Vedic ritual. The resolve must be followed by actual gifts.
191. i.e.. for the Sudras also.
192. All sacrificial fires, as a rule, are procured from the houses of Vaisyas. The sacrificial fire of the Sudra is called Vitana.
193. Though originally one, the Vedas have become diverse. Similarly, from the Brahmana, who created first, all the rest have sprung.
194. Literally, 'with eyes, head, and face on all sides.'
195. The sense seems to be that influenced by past acts everyone acts in subsequent lives. If he is a hunter in this life, it is because the influence of many cruel acts of a past life pursues him even in this.
196. Men, therefore, have not always balances of good acts to their credit. These are, however, free agents; the new acts they do determine the character of their next lives.
197. i.e., Their services as priests should not be taken.
198. Although I adopt Nilakantha's explanation of Susrushu here, yet I think that word may be taken here, as elsewhere, to have been used in the sense of one doing (menial) service.
199. The king is entitled to a sixth of the merits acquired by his subjects. The total merit, therefore, of the king, arising from renunciation, is very great. Besides, the merit of every kind of renunciation belongs to him in that way.
200. i.e., for ascertaining whether kingly duties are superior to those laid down for the several modes of life.
201. Probably, in the sense of there being exceptions and limitations in respect to them.
202. i.e., 'spread confusion on earth.'
203. The sense seems to be that having failed, after such comparison, to resolve their doubts, they waited upon Vishnu.
204. The Bengal reading satwatah seems to be an error. The Bombay text has saswatah.
205. Yama is explained by Nilakantha to mean Kshatriya dharmena.
206. Nilakantha thinks that Lingantargatam means omniscient. He is for taking this verse to mean--'Listen now to those duties about which thou askest my omniscient self.' Bhishma having acquired omniscience through Krishna's boon, refers to it here. The interpretation seems to be very far-fetched.
207. That object is Brahma.
208. i.e.. such a man acquires the merits of all the modes of life.
209. Dasadharmagatam is explained by Nilakantha as 'overcome with fear, etc.' Keeps his eye on the duties of all men,' i.e., protects all men in the discharge of their duties.
210. If this verse has a reference to kings, nyastadandah would mean one who punishes without wrath.
211. In this and the preceding verse, Sattwa, without being taken as used for intelligence, may be taken to mean 'the quality of goodness' as well.
212. Anidram is explained by Nilakantha as a kingdom where anarchy prevails, sleeplessness being its certain indication.
213. The sense seems to be that men patiently bear the injuries inflicted upon them by others, without seeking to right themselves by force, because they can invoke the king to punish the offenders. If there were no kings, immediate vengeance for even the slightest injuries would be the universal practice.
214. i.e., becoming foremost and happy here, attains to blessedness hereafter.
215. The Wind is said to be the charioteer of Fire, because whenever there is a conflagration, the Wind, appearing aids in extending it.
216. i.e., no one should covet the possessions of the king.
217. Kalya means able or strong; anakrandam is 'without allies'; anantaram means, 'without friends'; and Vyasaktam is 'engaged at war with another.'
218. Tatparah is explained by Nilakantha as Karshanaparah.
219. I follow Nilakantha in reading this verse.
220. Chaitya trees are those that are regarded holy and unto which worship is offered by the people.
221. Nilakantha thinks that ucchvasa means breath or air. The small doors, he thinks, are directed to be kept for the admission of air.
222. The tirthas are eighteen in number, such as the council-room etc.
223. Pays off his debt, i.e., discharges his obligations to the subjects.
224. The ablative has here the sense of "towards."
225. The correct reading seems to be sreshtham and not srishtam. If the latter reading be preferred, it would mean "the age called Krita that comes in Time's course."
226. i.e., these are the true sources of the royal revenue.
227. The meaning is that if a king attends only to the acquisition of wealth, he may succeed in acquiring wealth, but he will never succeed in earning religious merit.
228. Literally, 'never flourishes.'
229. The charcoal-maker uproots trees and plants, and burns them for producing his stock-in-trade. The flowerman, on the other hand, waters his trees and plants, and gathers only their produce.
230. Dharmakosha literally means the 'repository of all duties.'
231. Children is a euphemism for subjects, suggested by the word pitris to which it is antithetical.
232. Mahapathika is believed to mean a person making a voyage by the sea or the ocean, The literal meaning seems to be 'a person making a long or distant voyage.'
233. A Ritwij is a priest employed on a special occasion. A Purohita is one who always acts as a priest.
234. Ama is raw food, such as paddy or uncooked rice, or fruits, etc.
235. The allusion is to such men as Utanka and Parasara, who although they performed such cruel acts as the snake-sacrifice and the Rakshasa sacrifice, were none-the-less entitled to heaven. So Kshatriya kings, by invading the kingdoms of their foes and slaying thousands of Mali and animals, are nevertheless regarded to be righteous and ultimately go to heaven.
236. Kshatrarthe, i.e., for protecting the subjects. Anya means someone who is not a Kshatriya. Abhibhavet means 'subdues.'
237. Idam sastram pratidhanam na is thus explained by Nilakantha. In cases of incapacity, again, to give the prescribed Dakshina, the sacrificer is directed to give away all he has. This direction or command is certainly terrible, for who can make up his mind to part with all his wealth for completing a sacrifice?
238. The falsehood consists in finding substitutes for the Dakshina actually laid down. They are morsels of cooked food for a living cow, a grain of barley for a piece of cloth; a copper coin for gold; etc.
239. The fact is that although the sacrificer may not be able to give the Dakshina actually laid down in the Vedas, yet by giving its substitute he does not lose any merit, for a single Purnapatra (256 handfuls of rice) is as efficacious if given away with devotion, as the richest Dakshina.
240. i.e., such a sacrifice, instead of producing no merit, becomes the means of extending the cause of sacrifices. In other words, such a sacrifice is fraught with merit.
241. A Pavitra is made by a couple of Kusa blades for sprinkling clarified butter upon the sacrificial fire.
242. The fact is that Ahuka and Akrura were bitterly opposed to each other. Both of them, however, loved Krishna. Ahuka always advised Krishna to shun Akrura, and Akrura always advised him to shun Ahuka. Krishna valued the friendship of both and could ill dispense with either. What he says here is that to have them both is painful and yet not to have them both is equally painful.
243. The belief is still current that a wounded snake is certain to seek vengeance even if the person that has wounded it places miles of distance between himself and the reptile. The people of this country, therefore, always kill a snake outright and burn it in fire if they ever take it.
244. i.e., as long as they are paid and have in their hands what has been given to them.
245. i.e., shows these virtues in his conduct.
246. Tryavarah is explained by Nilakantha as "not less than three." The number laid down generally is five. In no case it should be less than three.
247. Water-citadels are those that are surrounded on all sides by a river or rivers, or the sea. Earth-citadels are those that are built, on plains fortified with high walls and encircled with trenches all around. Human-citadels are unfortified cities properly protected by guards and a loyal population.
248. Nilakantha says that this has reference to the second variety of citadels mentioned in the previous verse.
249. Such as banian, peepul, etc. These afford refreshing shade to sunburnt travellers.
250. 'Take wisdom,' i.e., consult with them. 'Should not always wait upon them, etc.' lest robbers should kill them, suspecting them to be depositories of the king's wealth.
251. The sense seems to be that if a sufficient margin of profit, capable of maintaining one at ease, be not left, one would refrain absolutely from work. The king, therefore, in taxing the outturns of work, should leave such a margin of profit to the producers.
252. The sense is that the subjects then, on occasions of their sovereign's want, hasten to place their resources at his disposal.
253. i.e., without injuring the source.
254. The Bengal reading of the first I me of this verse is vicious. The Bombay reading kinchidanapadi (for Kasyanchidpadi) is the correct one. The commentator explains that this has reference to alms, loans, and taxes. Both the Bengal translators have made nonsense of this and the following verse.
255. Karmabhedatah is explained differently by Nilakantha. He thinks that it means 'lest those acts suffer injury.'
256. Anga is literally a part. The idea, however, is that the wealthy form an estate in the realm. Kakud is the hump of the bull. The meaning, of course, is that the man of wealth occupies a very superior position.
257. i.e., before the Brahmanas get their fill.
258. The Brahmanas are authorities for guiding other men. When, therefore, a particular Brahmana leaves the kingdom, the people lose in him a friend, teacher, and guide.
259. The king should dissuade in the manner indicated in verse 4. If that does not suffice, and if the person intending to leave refers to the king's previous neglect, the king should ask forgiveness and, of course, assign to him the means of maintenance.
260. The original is elliptical in construction. The etat of the first line has been supplied in the translation. In rendering the second line, the second half should come first. The Burdwan version, as usual, is erroneous. K.P. Singh's also is incomplete and inaccurate.
261. The word used is Dasyus, literally, robbers; here, enemies of society and order.
262. Some texts read Yoddhyavyam for Boddhyavyam, and bhunjita for yunjita.
263. i.e., thou shouldst care for such opinion, without being angry with those that censure or blame thee.
264. i.e., they who have to undergo such privations in carrying on their useful occupation should not be taxed heavily.
265. The correct reading is bharanti. Taranti also may give the same meaning. K. P. Singh has erroneously rendered the second line.
266. i.e., goes to heaven.
267. Bhishma says that this discourse is very old. Probably this verse has reference to the writer's idea of the motives that impelled the Rishis of Brahmavarta when they devised for their Indian colony the kingly form of government.
268. This verse gives the etymology of the word Rajan and Vrishala. He in whom righteousness shines (rajate) is a Rajan; and he in whom righteousness, called Vrisha, disappear, is a Vrishala. Vide next verse.
269. The address Bharatarshabha is misplaced, seeing that it is Utathya who is speaking and Mandhatri who is listening. The sense of the verse is that it is the king who causes the age, for if he acts righteously, the age that sets in is Krita; if, on the other hand, he acts sinfully, he causes the Kali age to set in; etc. etc.
270. He who protects Weakness wins heaven, while he who persecutes it goes to hell. Weakness, thus, is a great thing. Its power, so to say, is such that it can lead to heaven and hell everyone with whom it may come into contact.
271. The keeper of a cow has to wait, till it calves, for milk.
272. The sense is, I suppose, that if the king be overtaken by destruction, his officers also do not escape.
273. Rajnah, Nilakantha thinks, is an accusative plural.
274. Some texts read Saranikan, meaning traders that make journeys and voyages.
275. The king is God (incarnate) unto all righteous men, because they may expect everything from him. As regards the second line, the meaning depends upon bharati, which as the commentator explains means, "obtains affluence or prosperity." For Patukah some texts read Pavakah. The meaning then would be "becomes as a fire," i.e., destroys his own roots, or, probably, becomes destructive to others.
276. K.P. Singh, I think, translates this verse erroneously. The Burdwan version is correct. The speaker, in this verse, desires to illustrate the force of righteous conduct. Transcriber's note: There was no corresponding footnote reference in the text, so I have assigned this footnote to an arbitrary location on the page--JBH.
277. Teshu i.e., unto the ministers already spoken of.
278. The sense of the passage is that the king should not ride vicious elephants and horses, should guard himself against poisonous reptiles and the arts of women, and should take particular care while ascending mountains or entering inaccessible regions such as forests and woody valleys.
279. The sense is that although it is laid down that kings should fight with those only that are of the kingly order, yet when the Kshatriyas do not arm themselves for resisting an invader, or other orders may fight for putting down those that so arm themselves against the kings.
280. The Bengal reading of this verse, which I adopt, is better than the Bombay reading. The Bengal reading is more consistent with what follows in verse 8. If the Bombay reading be adopted, the translation would run thus:--"One should not fight a Kshatriya in battle unless he has put on armour. One should fight with one, after challenging in those words--'Shoot, for I am shooting at thee.'" K.P. Singh's rendering is substantially correct. The Burdwan version, as usual, is wrong.
281. The distress referred to here is of being unhorsed or deprived of car or of weapons, etc.
282. The original is very elliptical. I, therefore, expand it after the manner of the commentator. Regarding the last half of the second line, I do not follow Nilakantha in his interpretation.
283. This verse also is exceedingly elliptical in the original.