FOOTNOTES (continued 1)
Project Gutenberg EPUB edition
Ganguli, Kisari Mohan
161. The word Purusha here is used in the sense of dehabhimani Jiva or individual self with consciousness of body. True knowledge destroys this condition of Jiva, for the man of knowledge identifies himself with the universe and thereby assimilates himself to Brahman. By eaters of Amrita are meant they who never take any food without offering portions thereof to the deities, Pitris, and guests. Of course, Yogins of piety are implied by it.
162. Purusha here implies Jiva divested of consciousness of body.
163. The meaning is this: in a dream what is seen is all unreal. So, when tranquillity has been attained, all the surroundings become unreal. Nilakantha gives a slightly different interpretation; it is this: when tranquillity has been attained, the Soul lives without attachment to the body and all external objects. Indeed, the Soul then lives completely in itself even as it works in course of a dream.
164. The sense is that they behold all worldly objects, present, past and future, which are, of course, due to development of previous causes.
165. This line is rather obscure. The sense seems to be this: no one can know the Supreme Deity if it is not the latter's pleasure to be known. One, therefore, understands Him in exactly that measure in which it is His pleasure to be known.
166. Krishna's father Vasudeva is maternal uncle. Yudhishthira asks Krishna to worship Vasudeva and Valadeva on his behalf, i.e., he charges Krishna to bear to them a message of respect and love from him.
167. The city of Hastinapura is sometimes called Nagapura, both Hasti and Naga being words expressive of the elephant. 'The city called after the elephant' is the usual description of the Kuru capital.
168. Mahyam is equal to 'mam uddisya' i.e., referring to my divine nature.
169. An ascetic loses his penances by cursing another rightly or wrongly. Hence, forgiveness was always practised by the Brahmanas who were ascetics. A Brahmana's strength consisted in forgiveness. The more forgiving he was, the more powerful he became.
170. The first asat or non-existent refers to such objects as the horns of the hare. The second, viz., sadasat, or existent and non-existent refers to such objects as exist and meet with destruction. Sadasat param or that which transcends the existent and non-existent, refers to the unmanifest. The universe consists of these three. All this is from Vasudeva.
171. To this day preceptors in India have to feed and teach their disciples without any pecuniary compensation. In fact, the sale of knowledge has been strictly forbidden. Pupils, however, after completing their studies, had to give the final Dakshina which varied according to their means. The kings and princes of India thought themselves honoured if solicited by pupils in search of the final Dakshina. What Gautama says here is that the object of the final present is to gratify the preceptor. He (Gautama), however, had already been gratified with the dutiful conduct of Utanka. There was no need, therefore, of any present.
172. These words of the king are intended to be reported to his queen who would understand the allusion. The sense is this: cursed by Vasishtha, I have become a cannibal. My condition is intolerable. By this gift of the ear-rings to a deserving Brahmana, much merit may arise. That merit may relieve me.
173. This also is an allusion to the dreadful curse of Vasishtha. The king refers to Madayanti as his only refuge. She may save him by doing an act or special merit, viz., giving away her costly ear-rings to a truly deserving Brahmana.
174. The sense is this: a Brahmana is never loose of tongue. He is truthful. Hence, having passed my word to thee about my return, thou mayst be sure that I would keep my word. One, again, that acts improperly towards a friend, comes to be regarded as a thief. By this, Utanka reminds the king that he should not inflict any wrong on him by carrying out his intention of eating him up.
175. Vilwa is the Aegle marmalos.
176. Chamu here is used in a general sense, viz., a division. Of course it stands for an Akshauhini.
177. Kavi or Kavya is another name of Sukra, the preceptor of the Daityas.
178. Krishna implies Vyasa here. The great Rishi was called 'the island-born Krishna'.
179. The commentator explains that by the constellation Dhruba is implied Rohini and the Uttaras numbering three. Sunday, again is called the Dhruba-day.
180. Agnivesya was another name of Dhaumya.
181. Three roads running north to south, and three running cast to west and intersecting the former, are the six roads that are directed to be laid out in pitching encampments. Those give nine squares with two boundary lines at right angles with each other.
182. Karaputa is made up of two wooden chests united with each other by chains or cords and intended to be borne by camels and bullocks.
183. The first line of 17 is exceedingly terse. Literally rendered, it runs,—'Each vessel was united with another, and became half the (total) weight slung on balance.'
184. Vilava is Arjuna.
185. Before performing any rite or act of a grave nature, Hindus are required to touch water or perform what is called the 'achamana'. A little quantity of water is taken on the palm of the right hand, and with it are touched the lips, the nostrils, the ears, and the eyes.
186. The abode of Vaisravana is called Alaka. Vaisravana is, of course, Kuvera, the lord of treasures, friend of Mahadeva, and chief of the Yakshas.
187. The last line is slightly expanded.
188. The sense is this: thou art the eldest brother of the Pandavas; if thou sacrificest, thy brothers also will come to be regarded as sacrificing with thee.
189. Sphya was a wooden sword or scimitar, used for slaying the sacrificial animal. Kurcha is a handful of Kusa grass. All these things are directed by Vyasa to be made of pure gold.
190. It will be remembered that the Samsaptaka host which had engaged Arjuna for several days on the field of Kurukshetra, all consisted of Trigarta warriors led by their king Susarman, Samsaptaka means 'sworn'. Those soldiers who took the oath that they would either conquer or die, wore called by that name.
191. The reading in every edition seems to be vicious. For obvious reasons, I read Parthadupadravat instead of Parthamupadravat.
192. Bhagadatta was the friend of Indra, the father of Arjuna.
193. The allusion is to Mahadeva's pursuing Sacrifice when the latter fled from him in the form of a deer.
194. The Brahmanas were to receive Arjuna duly and the treasure was intended as a present or offering of respect.
195. Ulupi was one of the wives of Arjuna. She was, therefore, the step-mother of Vabhruvahana.
196. Yahubharyyata, meaning polygamy in the first line, should, as the noun of reference for Eshah be taken as vahunam bharyyata, i.e., polyandry, in the second line.
197. To sit in Praya is to remain seated in a particular spot, abstaining from food and drink with a view to cast off one's life-breaths.
198. The sense is, that 'grief does not kill; one does not die till one's hour comes. If it were otherwise, I would have died, so heavy is the load of my affliction.'
199. The name of the city was Suktimati.
200. The etymology of Gudakesa as the lord of Gudaka or sleep, is fanciful.