Mahabharata: Volume 8 (90 page)

⁶¹⁹
This is probably the place where the Vaikhanasa quote ends.

⁶²⁰
Earning a living through begging.

⁶²¹
The text uses a word that translates as twice-born. This is used for brahmanas, as well as for the first three varnas. The context here suggests the first three varnas.

⁶²²
There are thirteen samskaras or sacraments. The list varies a bit. But one list is
vivaha
(marriage),
garbhalambhana
(conception),
pumshavana
(engendering a male child),
simantonnayana
(parting the hair, performed in the fourth month of pregnancy),
jatakarma
(birth rites),
namakarana
(naming),
chudakarma
(tonsure),
annaprashana
(first solid food),
keshanta
(first shaving of the head),
upanayana
(sacred thread),
vidyarambha
(commencement of studies),
samavartana
(graduation) and
antyeshti
(funeral rites).

⁶²³
The sacrificial fire burns in a household. Since the person is leaving for the forest, this probably means the putting out of the household fire.

⁶²⁴
Without going through the householder stage.

⁶²⁵
This is meant for someone who goes through the householder stage.

⁶²⁶
Under the niyoga system, in some situations, a man could have a son through his wife, but through another man.

⁶²⁷
Irrespective of sect or mode of life.

⁶²⁸
This is meant for a person who does not control his desires. The desires are seated around him, like servants attending to a master.

⁶²⁹
This is specifically meant for a brahmachari.

⁶³⁰
Diksha.

⁶³¹
Studying, teaching, performing sacrifices, officiating at sacrifices, giving gifts and receiving gifts.

⁶³²
Beneficial deeds in earlier lives, when their fruits are exhausted.

⁶³³
From the point of view of earning a living, these are forbidden occupations for brahmanas, if money is received from these occupations.

⁶³⁴
Other than the brahmanas.

⁶³⁵
This is a difficult shloka to translate, primarily because of dashadharma. This has been interpreted as a shudra being in the tenth (
dasha
) decade of his life. It is much more likely that this refers to the dashadharma or ten principles of Jainism. In any event, the sense seems to be that a shudra should not give up desire and resort to a life of begging.

⁶³⁶
Under these circumstances, the vaishya may pass beyond the householder stage, abandon desire and live a life of begging.

⁶³⁷
Kshatriyas, vaishyas and shudras need not adopt sannyasa.

⁶³⁸
Brahmanas, vaishyas and shudras.

⁶³⁹
The dharma of kings.

⁶⁴⁰
The three Vedas.

⁶⁴¹
This is clearly directed against votaries of non-violence and hangs loose.

⁶⁴²
Jatis.

⁶⁴³
That is, moved to the sannyasa stage.

⁶⁴⁴
They wanted Vishnu to determine what kind of dharma was superior and whether rajadharma was superior to the other kinds.

⁶⁴⁵
The Vishvadevas.

⁶⁴⁶
They mixed everything up and caused confusion.

⁶⁴⁷
The supreme lord.

⁶⁴⁸
Mandhata.

⁶⁴⁹
Vishnu, in the form of Indra.

⁶⁵⁰
The demons.

⁶⁵¹
Brahma.

⁶⁵²
In battle.

⁶⁵³
Because they are protected by the king.

⁶⁵⁴
We have deliberately not translated akshara here. At one level, the word means immutable and imperishable, so that the dharma of kshatriyas is without decay. However, akshara is also a word for the brahman, so that it is possible that the dharma of kshatriyas is being equated with the brahman.

⁶⁵⁵
The word samskara has different meanings—refining, polishing, cleansing.

⁶⁵⁶
This probably means the act of rendering the ground fit for agriculture.

⁶⁵⁷
Gave their lives up in the battle.

⁶⁵⁸
Effectively, the householder stage, the sense being that there is no need for renunciation.

⁶⁵⁹
Be impartial.

⁶⁶⁰
This should probably be interpreted as praise of the householder stage.

⁶⁶¹
The three Vedas.

⁶⁶²
The brahmana.

⁶⁶³
Commencement of the virtuous and restraint of the wicked.

⁶⁶⁴
One should remember that this was Vishnu, disguised as Indra.

⁶⁶⁵
Engaged in action and withdrawn from action.

⁶⁶⁶
Because the engagement and withdrawal is not in accordance with dharma.

⁶⁶⁷
The reference is to a king, who is then in a state of renunciation.

⁶⁶⁸
Alternatively, the ashrama of tranquility.

⁶⁶⁹
The text uses the word
ahnika
, which means a rite performed twice a day.

⁶⁷⁰
That is, even if he is aged.

⁶⁷¹
Of their merits.

⁶⁷²
The sins devolve on the king.

⁶⁷³
That is, the bad fruits of any cruel deeds will not vest on the king.

⁶⁷⁴
Nairittas are demons. Kubera is the lord of yakshas and rakshasas.

⁶⁷⁵
The sun.

⁶⁷⁶
Indra.

⁶⁷⁷
Vasumana circuambulated Brihaspati in a clockwise direction and then bowed down before him.

⁶⁷⁸
This is Brihaspati speaking.

⁶⁷⁹
The sense probably is that there will be no worlds in the hereafter for those with good deeds.

⁶⁸⁰
Probably the three varnas.

⁶⁸¹
This world and the next.

⁶⁸²
Mrityu is Death and Vaishravana is Kubera.

⁶⁸³
That is, Agni.

⁶⁸⁴
That is, Aditya, the sun god.

⁶⁸⁵
That is, Mrityu or Death.

⁶⁸⁶
The king.

⁶⁸⁷
All of these are terms for a king and respectively mean delighter of the people, granter of happiness, possessor of prosperity, emperor (supreme one), healer of wounds, lord of the earth and protector of men.

⁶⁸⁸
This is Bhishma speaking again.

⁶⁸⁹
The five senses.

⁶⁹⁰
One’s direct allies, allies of allies and enemies of enemies.

⁶⁹¹
Because that other king is busy fighting with someone else.

⁶⁹²
The enemy’s.

⁶⁹³
Direct allies, allies of allies and enemies of enemies.

⁶⁹⁴
Presumably, so that they can go somewhere else.

⁶⁹⁵
To guard against a siege and to prevent it from falling into the hands of the enemy.

⁶⁹⁶
This is a difficult shloka to translate and some liberties have been taken.

⁶⁹⁷
Sacred trees that grow on mounds and are worshipped.

⁶⁹⁸
Around the forts.

⁶⁹⁹
March–April, the beginnings of the hot season and the last month of the preceding year.

⁷⁰⁰
This is probably a reference to the four kinds of toxins in Ayurveda.

⁷⁰¹
Other kings.

⁷⁰²
The enemy.

⁷⁰³
Brihaspati was the son of Angiras.

⁷⁰⁴
Yudhishthira’s mother, Kunti, was born in the Yadava lineage.

⁷⁰⁵
Yoga and kshema respectively.

⁷⁰⁶
There is no numbering in the text. We have used it for ease of understanding. The listing adds up to thirty-seven and not thirty-six. That must be because two of these attributes are being clubbed together, though it is not obvious which.

⁷⁰⁷
Nastika.

⁷⁰⁸
The word used is tata.

⁷⁰⁹
Even if he obtains artha, he does not obtain dharma.

⁷¹⁰
The maker of charcoal burns trees and plants to make charcoal. The maker of garlands tends to trees and plants.

⁷¹¹
Pururava was the son of Ila and was the founder of the lunar dynasty. Matarishvana is Vayu, the wind god.

⁷¹²
There is an implied refusal by the brahmana to rule the earth.

⁷¹³
Probably the kshatriyas.

⁷¹⁴
This happens when protection from a kshatriya is absent.

⁷¹⁵
Therefore, how can Rudra be inside men?

⁷¹⁶
In the world hereafter.

⁷¹⁷
Kubera.

⁷¹⁸
The lord of Alaka is Kubera. Kubera’s capital is Alaka or Alakapuri.

⁷¹⁹
Brahma.

⁷²⁰
For various religious rituals.

⁷²¹
The word used is tata.

⁷²²
The exclamation svaha is made when offerings are made to gods. The exclamation svadha is made when offerings are made to ancestors.

⁷²³
Because there is a king.

⁷²⁴
Referring to a king.

⁷²⁵
The text uses the word
mahapathika
. Literally, this means someone who undertakes a great journey. But the sense seems to be of a great journey that takes one beyond the seas.

⁷²⁶
Meaning all brahmanas, with the exception of the categories excluded.

⁷²⁷
The different categories of brahmanas.

⁷²⁸
The brahmanas.

⁷²⁹
The kshatriya
s
.

⁷³⁰
The vaishyas.

⁷³¹
This probably means that land must not be sold.

⁷³²
The word used is tata.

⁷³³
Of the varnas.

⁷³⁴
Of protecting brahmanas.

⁷³⁵
Because the kshatriyas are weak.

⁷³⁶
Or metres,
chhanda.

⁷³⁷
Of acting as officiating priest.

⁷³⁸
Other priests.

⁷³⁹
Knowledge of the three Vedas. Alternatively, knowledge of the Vedas, good conduct and lineage.

⁷⁴⁰
Apad dharma
is about dharma in times of distress or hardship. The sacred texts are about standard dharma and have less to say about times of distress.

⁷⁴¹
Who may have limited capacity in times of distress.

⁷⁴²
This falsehood is in a very specific sense of limited dakshina because of distress. Instead of a cow, food is given. Instead of garments, a piece of barley is given. Instead of gold, a copper coin is given.

⁷⁴³
For the sake of earning a living, one should not sell soma.

⁷⁴⁴
Pavitra is two blades of sacred grass, used to sprinkle clarified butter on the fire.

⁷⁴⁵
Natural friends are those who are friends by birth, that is, relatives. Artificial friends are those who have been made friends through various means, such as gifts and affection.

⁷⁴⁶
Instances of adharma should not be revealed to such a person.

⁷⁴⁷
Those who are devoted and those who are natural.

⁷⁴⁸
In this sentence, the word ‘king’ doesn’t actually occur in the text and is left implicit. We have introduced it for ease of comprehension and in this particular case, insertion in the text works better than a footnote.

⁷⁴⁹
Meaning, kin.

⁷⁵⁰
Giving away the remaining half.

⁷⁵¹
Balarama.

⁷⁵²
Krishna’s younger brother.

⁷⁵³
Krishna’s son.

⁷⁵⁴
Ahuka was a Yadava king and the father of Ugrasena. Akrura was Ahuka’s son-in-law, the point being that Ahuka and Akrura rarely agreed. However, each wanted Krishna to be on his side. The word Ahuka may also refer to Ugrasena himself, that is, the son, not the father.

⁷⁵⁵
That is, two brothers.

⁷⁵⁶
Kamsa deposed King Ugrasena and became king. Krishna killed Kamsa. However, having killed Kamsa, Krishna did not become the king himself. Instead, he instated Ugrasena and thereby created a problem, by making Ugrasena (Ahuka) powerful.

⁷⁵⁷
Ahuka.