61. The Bombay reading savikara-nirguna-ganam is correct. The 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 comes 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, a 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, 'As yet 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.