246 Tryavarah is explained by Nilakantha as “not less than three.” The number laid down generally is five. In no case it should be less than three.
247 Water-citadels are those that are surrounded on all sides by a river or rivers, or the sea. Earth-citadels are those that are built, on plains fortified with high walls and encircled with trenches all around. Human-citadels are unfortified cities properly protected by guards and a loyal population.
248 Nilakantha says that this has reference to the second variety of citadels mentioned in the previous verse.
249 Such as banian, peepul, etc. These afford refreshing shade to sunburnt travellers.
250 ‘Take wisdom,’ i.e., consult with them. ‘Should not always wait upon them, etc.’ lest robbers should kill them, suspecting them to be depositories of the king’s wealth.
251 The sense seems to be that if a sufficient margin of profit, capable of maintaining one at ease, be not left, one would refrain absolutely from work. The king, therefore, in taxing the outturns of work, should leave such a margin of profit to the producers.
252 The sense is that the subjects then, on occasions of their sovereign’s want, hasten to place their resources at his disposal.
253 i.e., without injuring the source.
254 The Bengal reading of the first I me of this verse is vicious. The Bombay reading kinchidanapadi (for Kasyanchidpadi) is the correct one. The commentator explains that this has reference to alms, loans, and taxes. Both the Bengal translators have made nonsense of this and the following verse.
255 Karmabhedatah is explained differently by Nilakantha. He thinks that it means ‘lest those acts suffer injury.’
256 Anga is literally a part. The idea, however, is that the wealthy form an estate in the realm. Kakud is the hump of the bull. The meaning, of course, is that the man of wealth occupies a very superior position.
257 i.e., before the Brahmanas get their fill.
258 The Brahmanas are authorities for guiding other men. When, therefore, a particular Brahmana leaves the kingdom, the people lose in him a friend, teacher, and guide.
259 The king should dissuade in the manner indicated in verse 4. If that does not suffice, and if the person intending to leave refers to the king’s previous neglect, the king should ask forgiveness and, of course, assign to him the means of maintenance.
260 The original is elliptical in construction. The etat of the first line has been supplied in the translation. In rendering the second line, the second half should come first. The Burdwan version, as usual, is erroneous. K.P. Singh’s also is incomplete and inaccurate.
261 The word used is Dasyus, literally, robbers; here, enemies of society and order.
262 Some texts read Yoddhyavyam for Boddhyavyam, and bhunjita for yunjita.
263 i.e., thou shouldst care for such opinion, without being angry with those that censure or blame thee.
264 i.e., they who have to undergo such privations in carrying on their useful occupation should not be taxed heavily.
265 The correct reading is bharanti. Taranti also may give the same meaning. K. P. Singh has erroneously rendered the second line.
266 i.e., goes to heaven.
267 Bhishma says that this discourse is very old. Probably this verse has reference to the writer’s idea of the motives that impelled the Rishis of Brahmavarta when they devised for their Indian colony the kingly form of government.
268 This verse gives the etymology of the word Rajan and Vrishala. He in whom righteousness shines (rajate) is a Rajan; and he in whom righteousness, called Vrisha, disappear, is a Vrishala. Vide next verse.
269 The address Bharatarshabha is misplaced, seeing that it is Utathya who is speaking and Mandhatri who is listening. The sense of the verse is that it is the king who causes the age, for if he acts righteously, the age that sets in is Krita; if, on the other hand, he acts sinfully, he causes the Kali age to set in; etc. etc.
270 He who protects Weakness wins heaven, while he who persecutes it goes to hell. Weakness, thus, is a great thing. Its power, so to say, is such that it can lead to heaven and hell everyone with whom it may come into contact.
271 The keeper of a cow has to wait, till it calves, for milk.
272 The sense is, I suppose, that if the king be overtaken by destruction, his officers also do not escape.
273 Rajnah, Nilakantha thinks, is an accusative plural.
274 Some texts read Saranikan, meaning traders that make journeys and voyages.
275 The king is God (incarnate) unto all righteous men, because they may expect everything from him. As regards the second line, the meaning depends upon bharati, which as the commentator explains means, “obtains affluence or prosperity.” For Patukah some texts read Pavakah. The meaning then would be “becomes as a fire,” i.e., destroys his own roots, or, probably, becomes destructive to others.
276 K.P. Singh, I think, translates this verse erroneously. The Burdwan version is correct. The speaker, in this verse, desires to illustrate the force of righteous conduct. Transcriber’s note: There was no corresponding footnote reference in the text, so I have assigned this footnote to an arbitrary location on the page — JBH.
277 Teshu i.e., unto the ministers already spoken of.
278 The sense of the passage is that the king should not ride vicious elephants and horses, should guard himself against poisonous reptiles and the arts of women, and should take particular care while ascending mountains or entering inaccessible regions such as forests and woody valleys.
279 The sense is that although it is laid down that kings should fight with those only that are of the kingly order, yet when the Kshatriyas do not arm themselves for resisting an invader, or other orders may fight for putting down those that so arm themselves against the kings.
280 The Bengal reading of this verse, which I adopt, is better than the Bombay reading. The Bengal reading is more consistent with what follows in verse 8. If the Bombay reading be adopted, the translation would run thus:— “One should not fight a Kshatriya in battle unless he has put on armour. One should fight with one, after challenging in those words— ‘Shoot, for I am shooting at thee.’” K.P. Singh’s rendering is substantially correct. The Burdwan version, as usual, is wrong.
281 The distress referred to here is of being unhorsed or deprived of car or of weapons, etc.
282 The original is very elliptical. I, therefore, expand it after the manner of the commentator. Regarding the last half of the second line, I do not follow Nilakantha in his interpretation.
283 This verse also is exceedingly elliptical in the original.
284 The sense seems to be that in fighting with the aid of deceit the enemy should not be slain outright, such slaughter being sinful. Slaying an enemy, however, in fair fight is meritorious.
285 This verse is not intelligible, nor does it seem to be connected with what goes before.
286 The meaning is that king Pratardana took what is proper to be taken and hence he incurred no sin. King Divodasa, however, by taking what he should not have taken, lost all the merit of his conquests.
287 Nilakantha takes Mahajanam to mean the Vaisya traders that accompany all forces. Following him, the vernacular translators take that word in the same sense. There can be little doubt, however, that this is erroneous. The word means “vast multitudes.” Why should Yudhishthira refer to the slaughter of only the Vaisyas in the midst of troops as his reason for supposing Kshatriya practices to be sinful? Apayana means “flight.” I prefer to read Avayana meaning ‘march.’
288 The protection of subjects is likened here to the performance of a sacrifice that has the merit of all sacrifices. The final present in that sacrifice is the dispelling of everybody’s fear.
289 i.e., not at the weapon’s edge, but otherwise.
290 Ajya is any liquid substance, generally of course clarified butter, that is poured upon the sacrificial fire.
291 Sphis is the wooden stick with which lines are drawn on the sacrificial platform
.
292 The van of the hostile army is the place of his wives, for he goes thither as cheerfully as he does to such a mansion. Agnidhras are those priests that have charge of the celestial fires.
293 To take up a straw and hold it between the lips is an indication of unconditional surrender.
294 I do not understand how this is an answer to Yudhishthira’s question. Nilakantha thinks that truth, in the above, means the ordinances in respect of Kshatriya duties; that Upapatti, which I understand means reasoning (or conclusion), indicates a disregard for life, for those ordinances lead to no other conclusion. Good behaviour, according to him, means encouraging the soldiers, speaking sweetly to them, and promoting the brave, etc. Means and contrivances consist in punishing desertion and cowardliness, etc. If Nilakantha be right, what Bhishma says is that battles (which, of course, are intended for the protection of righteousness) become possible in consequence of these four causes.
295 The seven stars of this constellation are supposed to be the seven great Rishis, viz., Marichi, Atri, Angira, Pulastya, Pulaha, Kratu, and Vasishtha.
296 Venus.
297 Like Bhurisravas on the field of Kurukshetra.
298 Probably, one that has begun a sacrifice extending for a long period. The Yadava hero Akrura avoided challenges to battle by beginning a sacrifice. See Harivansa, the sections on the Syamantaka stone.
299 A form of expression meaning shameless.
300 This refers to death and physical pain, as explained by Nilakantha.
301 Skandha, Nilakantha thinks, means Samuha here.
302 i.e., the soldiers should be drawn up as to form a wedge-like appearance with a narrow head.
303 Kulinja has many meanings. Nilakantha think that the word, as used here, means ‘snake.’
304 The object of these two verses is to indicate that a learned astrologer and a learned priest are certain means for procuring victories by warding off all calamities caused by unpropitious fate and the wrath of the gods.
305 If a single deer takes fright and runs in a particular direction, the whole herd follows it without knowing the cause. The simile is peculiarly appropriate in the case of large armies. Particularly of Asiatic hosts, if a single division takes to flight, the rest follows it. Fear is very contagious. The Bengal reading jangha is evidently incorrect. The Bombay reading is sangha. The Burdwan translators have attempted the impossible feat of finding sense by adhering to the incorrect reading. The fact is, they did not suspect the viciousness of the text.
306 I have endeavoured to give the very construction of the original. It is curious to see how the Burdwan Pundits have misunderstood the simple verse.
307 Samiti is explained by Nilakantha to mean battle, and vijasyasya as vijigishamanasya. Unless it be an instance of a cruce, vijasyasya can scarcely be understood in such a sense.
308 i.e., the king should try conciliation, sending at the same time an invading force, or making an armed demonstration. Such politic measures succeed in bringing about peace.
309 i.e., ascertaining everything regarding him.
310 The French had taken Alsace and Lorraine. That was an impolitic step, though, perhaps, Germany also, by taking back those provinces after they had been completely Frenchified, has committed the same mistake. Such injuries rankle in the heart and are never forgotten.
311 i.e., ruin him outright.
312 Brahma-dandah is the chastisement through the gods. When foes are not seen, i.e., when they are at a distance, the king should employ his priest to perform the rites of the Atharvan for bringing destruction upon them. In the case, however, of foes being seen, i.e., when they are near, he should move his troops without depending upon Atharvan rites.
313 Nipunam is explained by Nilakantha as Kusalam; and after drabhet pestum is understood.
314 The sixfold forces are foot, horse, elephants, cars, treasury, and traders following the camp.
315 I adopt Nilakantha’s explanation of this verse. Loss of crops, etc. are the inevitable consequences of expeditions. The king, on such occasions, is obliged also to take particular care of the seven branches of administration. As these are all unpleasant, they should be avoided.
316 i.e., starts such subjects for conversation as do not arise naturally, for what he has in view is the proclaiming of the faults of other people, a topic in which he alone is interested and not his hearers.
317 In the Bengal texts there is an error of reading viz., Satru for Yatra in the first line of verse 3. The Burdwan Pundits repeat the error in their vernacular version. K.P. Singha, of course, avoids it.
318 The Bengal texts, in the second line of verse 7, contain an error, Saktincha is evidently a misreading for Sokancha. The Burdwan version, as a matter of course, repeats the error, while K.P. Singha avoids it.
319 i.e., though dispossessed of my kingdom, I cannot yet cast off the hope of recovering it.
320 i.e., he should think that his wealth has been given to him for the sake of friends and relatives and others. He will then succeed in practising charity.
321 Nilakantha explains Kusalah as niamatsarah and anyatra as Satrau. I do not follow him.
322 The Bengal texts read Vidhitsa dhanameva cha. This is evidently erroneous. The correct reading, as given in the Bombay text, is Vidhitsasadhanena cha. Both the Bengali versions are incorrect.
323 The Vilwa is the fruit of the Egle marmelos.
324 The sense seems to be that by causing thy foe to be attached to these things, the treasury of thy foe is likely to be exhausted. If this can be brought about, thy foe will soon be ruined.
325 i.e., for the ruler of Videhas.
326 Jitavat is explained by Nilakantha as prapta jaya.
327 The word is Gana. It literally means an assemblage. There can be no doubt that throughout this lesson the word has been employed to denote the aristocracy of wealth and blood that surround a throne.
328 If the king, moved by avarice, taxes them heavily, the aristocracy resent it and seek to pull down the king.
329 i.e., learned men of humility.
330 Probably, with the king.
331 The Burdwan Pundits make a mess of the last two verses. In 31, there is an incorrect reading in the Bengal texts. It is Pradhanaccha for pradanaccha. The Burdwan version repeats the error. K.P. Singha, of course, avoids it, but his version is rather incomplete.
332 Literally, “One should not follow that course of duty which they do not indicate. That again is duty which they command. This is settled.”
333 Pratyasannah is explained by Nilakantha in a different way. I think, his interpretation is far-fetched.
334 i.e., who knows when truth becomes as harmful as untruth, and untruth becomes as righteous as truth.
335 Vide ante, Karna Parva.
336 Alludes to ante, Karna Parva. The Rishi, by pointing out the place where certain innocent persons had concealed themselves while flying from a company of robbers, incurred the sin of murder.
337 The allusion is to the story of an owl going to heaven for having, with his beaks, broken a thousand eggs laid by a she-serpent of deadly poison. The Burdwan Pundits have made nonsense of the first line of verse 8. There is no connection between the first and the second lines of this verse. K.P. Singha has rendered it correctly.
338 This refers to the well-known definition of Dharma ascribed to Vasishtha, viz., “That which is laid down in the Srutis and Smritis is Dharma.” The defect of this definition is that the Srutis and the Smritis do not include every duty. Hence Vasishtha was obliged to add that where these are silent, the examples and practices of the good ought to be the guides of men, etc.
339 The Burdwan translator has made a mess of verse 21. K.P. Singha quietly leaves it out. The act is, Swakaryastu is Swakariastu, meaning ‘let the appropriator be.’
340 The construction is elliptical. Yah samayam chikrashet tat kurvit.
341 The meaning is that though born in a low race, that is no reason why I should act like a low person. It is condu
ct that determines the race and not the race that determines conduct. There may be pious persons therefore, in every race. The Burdwan version of this line is simply ridiculous.
342 Yatram means, as explained by the commentator, the duties of government.
343 Nilakantha explains aparasadhanah as aparasa adhanah, i.e., without rasa or affection and without dhana or wealth. This is very far-fetched.
344 Perhaps the sense is that men of vigorous understanding think all states to be equal.
345 The true policy, therefore, is to wait for the time when the foe becomes weak.
346 Mridustikshnena is better than Mridutikshnena.
347 A bird that is identified by Dr. Wilson with the Parra Jacana.
348 In India, the commonest form of verbal abuse among ignorant men and women is ‘Do thou meet with death,’ or, ‘Go thou to Yama’s house.’ What Bhishma says is that as these words are uttered in vain, even so the verbal accusations of wicked men prove perfectly abortive.
349 The Burdwan Pundits have totally misunderstood the first line of this verse. K.P. Singha has rendered it correctly.
350 A dog is an unclean animal in Hindu estimation.
351 The antithesis consists, as pointed out by Nilakantha, in this, viz., the man of high birth, even if ruined undeservedly, would not injure his master. The man however, that is of low birth, would become the foe of even a kind master if only a few words of censure be addressed to him.
352 Nilakantha explains that na nirddandvah means na nishparigrahah.
353 i.e., ‘speak in brief of them, or give us an abridgment of thy elaborate discourses.’
354 i.e., as the commentator explains, keenness, when he punishes and harmlessness when he shows favour.
355 i.e., ‘should assume the qualities (such as keenness, etc.), necessary for his object.’ K.P. Singha’s version of the last line of 8 is erroneous. The Burdwan version is right.
356 Vrihadvrikshamivasravat is explained by Nilakantha as Vrihantak Vrikshah Yatra; asravat is explained as rasamprasravat. I think Vrihadvriksham may be taken as a full-grown Palmyra tree. The sense is that as men always draw the juice from a full-grown tree and not from a young one, even so the king should take care as to how taxes should be laid upon subjects that are unable to bear them.
The Sanskrit Epics Page 717
