The Mahabharata of Krishna-Dwaipayana Vyasa (4 vols., libros 1–18) · 4 · 32

24. Punyaha-vachana is a peculiar rite. The priest or some other Brahmana is invited. Gifts are then made to him, and he utters benedictions in return upon the giver. Yudhishthira used to invite every day a large number of Brahmanas and make them very valuable presents for obtaining their benedictions.

25. Or rather, superior. Guru is used to denote any senior as well as preceptor.

26. The Diksha is that rite which one passes through by way of preparation for those sacrifices and vows that one seeks to perform.

27. Satyanrite is equivalent to trade or barter.

28. Sanguptamanoratheshu is explained by the commentator as persons who conceal their real sentiments by acting differently. The reference is to hypocrites.

29. Vali (sing. of valayah) means anything offered or dedicated to the deities. The sense of the second line is that the goddess of prosperity resides in that house in which flowers are offered to the deities instead of animal life.

30. The belief is that a man remains childless in consequence of his sins. If these sins can be washed away, he may be sure to obtain children.

31. I give, in the affirmative form of speech, the three mental acts that are directed to be avoided. In the original, these are given in the negative form. Absence of coveting the possessions of others is the act that is directed to be followed. So compassion for all creatures is prescribed; and, lastly, the belief is directed to be entertained that acts have fruits, for the Vedas declare as such. He that does not believe that acts have fruits disbelieve the very Vedas which of course, is a sinful act.

32. The sense is this: wealth is always agreeable to all persons but Vasudeva is more agreeable than wealth. This attribute of being more agreeable than wealth itself, that is being agreeable to all the universe,—is due to the favour of Mahadeva. The commentator explains it in an esoteric sense, coming to the conclusion that arthat priyataratwancha means the attribute of becoming the Soul of all things in the universe.

33. The allusion is to Krishna's penances for gratifying Mahadeva in order to obtain a son. The son so obtained,—that is, as a boon from Mahadeva, was Pradyumna begotten by Krishna upon Rukmini, his favourite spouse.

34. It is not necessary to explain these names here. They have been fully explained in previous portions and will be explained later on in this very chapter.

35. Such verses are explained by the esoteric school in a different way. Bhavanam is taken as standing for Hardakasam, i.e., the firmament of the heart; adityas stand for the senses. The meaning then becomes,—'How can one that is merely a man comprehend Sambhu whom the senses cannot comprehend, for Sambhu dwells in the firmament of the heart and cannot be seen but by the internal vision that Yoga supplies.' Some texts read 'nidhanamadim meaning end and beginning.'

36. It is said that for obtaining a worthy son, Krishna underwent the austerest of penances on the breast of Himavat, with a view to gratifying the god Mahadeva. The son obtained as a boon from Mahadeva was Samva, as would appear from this and the succeeding verses. Elsewhere, however, it is stated that the son so obtained was Pradyumna begotten upon Rukmini. The inconsistency would disappear if we suppose that Krishna adored Mahadeva twice for obtaining sons.

37. Dhava is Anogeissus latifolia. Wall is Conocarpus latifolia Roxb. Kakubha is otherwise called Arjuna which is identified with Terminalia Arjuna, syn. Pentaptera Arjuna. Kadamva is Nauclea cadamba, Roxb. Kuruveka is Barleria cristata, Linn. Ketaka is Pandanus odoratissimus, Linn. Jamvu is Eugenia Jambolana. Patala is Stereospermum suaveolens syn. Bignonia suaveolens, Roxb. Varunaka is Crataea, religiosa, syn. Capparis trifoliata, Roxb. Vatasanabha is Aconitum ferox, Wall. Vilwa is Aegle Marmelos. Sarala is Pinus longifolia, Roxb. Kapittha is Feronia Elephantum. Piyala is Buchanania latifolia. Sala is Shorea robusta. Vadari is Zisyphus jujuba. Kunda is Balanites Roxburghii, Punnaga is Callophyllum inophyllum. Asoka is Saraca. Indica, Linn, syn Jonesia Asoka, Roxb. Amra is Mangifera Indica. Kovidara is Bauhinia, accuminata Linn. Champaka is Michelia Champaka, Linn. Panasa is Artocarpus integrifolia, Linn.

38. Ganga is represented as the daughter of Rishi Jahnu, and hence is she known by the name of Jahnavi. What is meant by Jahnavi having been always represent there is that the goddess always stayed there in spirit, desirous of conferring merit upon those that would reverence her.

39. i.e., never searching for food but taking what they saw, and never using their hands also.

40. Graha is literally a planet; here, Mandara who is likened to an evil planet in consequence of the mischief he did unto all.

41. Yoga in verse 84 is explained by the commentator as meaning the power of creation. Chandra-Surya-parjanya-prithivyadi-sristi-samarthyam. Similarly, by Saswatam Valam is meant that power which arises from Brahmavidya.

42. Surabhi is the celestial cow, the original progenetrix of all kine in Heaven and on Earth.

43. A Sanyasin is one that bears the stick as the badge of the mode of life he has adopted. Chatrin is the king. Kundin is one with the calabash. The meaning is that it is Mahadeva who becomes the Sanyasin or the mendicant on the one hand and the monarch on the other.

44. Every person belonging to the three superior orders bears the Upavita or sacred-thread as his badge. The deities also, including Mahadeva, bear the Upavita. Mahadeva's Upavita is made of living snakes.

45. Arupa is formless, or as the commentator explains, nishkala, i.e., without parts, being indivisible. Arupa is of the form of multifarious acts or operations or effects in the universe. Adyarupa is Hiranyagarbha.

46. The commentator explains that by saying that Maheswara is in the heart, etc., what is stated is that he is the several cases of which Jiva is made up while in his unemancipate state, viz., the Annamaya kosha, the pranamaya kosha, the Manomaya kosha, and the Vijnanmaya kosha. What is meant by Yogatman is that he is the Soul or essence of Yoga of the Chidachidgranthi, i.e., the Anandamaya kosha. By Yogasanjnita is meant that he is Yoga or the Twam padarthah.

47. The meaning seems to be this: the man that is not devoted to Mahadeva is sure to be subjected to misery. His distress will know no bounds. To think that such a man has reached the lowest depth of misery only when from want of food he has to live upon water or air would not be correct.

48. Bhuta-bhavana-Bhavajnam is one acquainted with both the bhavana and the bhava of all bhutas, i.e., all the living creatures.

49. Without the Srutis, He cannot be comprehended, for he is above all dialectics or arguments. The object which the Sankhya system has in view, flows from Him, and the object also which the Yogins have in view has its origin in Him.

50. Mahadeva, as spoken of as Brahma, first filled Space with his energy. Space forming, as it were, the material with which everything else was created. Having filled Space as it were with creative energy, he created the primeval egg and placed Brahma or the Grandsire of the universe within it.

51. Tanmatras are the subtile elements, those which we perceive being gross ones.

52. Here Mahadeva is represented as Supreme Brahman. Hence, the Being that created Brahma, Vishnu, and Rudra, derived his power to create from Mahadeva. Thus Mahadeva is Unmanifest Brahma.

53. Sampadayitum is aisaryyena samyojayitum. The difficulty lies in the first line; the ablative is to be taken as yabartha or lyablope.