Mahabharata: Volume 8 (90 page)

Read Mahabharata: Volume 8 Online

Authors: Bibek Debroy

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

Chapter 1389(61)

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.

Chapter 1390(62)

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

Chapter 1391(63)

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.

Chapter 1392(64)

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.

Chapter 1393(65)

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.

Chapter 1394(66)

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.

Chapter 1395(67)

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.

Chapter 1396(68)

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.

Chapter 1397(69)

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.

Chapter 1398(70)

705
Yoga and kshema respectively.

Chapter 1399(71)

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.

Chapter 1400(72)

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.

Chapter 1401(73)

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.

Chapter 1402(74)

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.

Chapter 1403(75)

717
Kubera.

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

719
Brahma.

720
For various religious rituals.

Chapter 1404(76)

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.

Chapter 1405(77)

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.

Chapter 1406(78)

728
The brahmanas.

729
The kshatriya
s
.

730
The vaishyas.

Chapter 1407(79)

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.

Chapter 1408(80)

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.

Chapter 1409(81)

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.

Chapter 1410(82)

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.

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