363 The correct reading of the second line is kshanene vipramuchya as in the Bombay text, and not kshemena vipramuchyeran. The latter reading yields almost no sense. The Burdwan translator, who has committed grave blunders throughout the Anusasana, adheres to the incorrect reading, and makes nonsense of the verse.
364 In verse 3, vikrayartham is followed, as the Commentator rightly explains, by niyunkta or some such word. Vikrayartham hinsyat may mean ‘killing for sale.’ This, however should be pleonastic with reference to what follows.
365 Vratas (rendered as ‘vows’) and Niyamas (rendered as observances) differs in this respect that the former involves positive acts of worship along with the observance of, or abstention from, particular practices, while the latter involves only such observance or abstention.
366 The orthodox belief is that all rituals are literally eternal. As eternal, they existed before anybody declared them or set them down in holy writ. The ritual in respect of gifts of kine sprang in this way, i.e., in primeval time. It was only subsequently declared or set down in holy writ.
367 In verse 5, if instead of the reading swah, swa be adopted, the meaning would be knowing that he would have to die. A Rohini is a red cow. The words Samanga and Vahula are Vedic terms applied to the cow. The Sandh in vahuleti is arsha. The formula or Mantras that should be uttered in actually giving away the kine occur in the scriptures.
368 The Commentator explains that gavadinam in the first line refers to gopratindhinam. The second line is very terse. The sense is that at only the eight step in the homeward journey of the recipient, all the merits attaching to vicarious gift become his who gives an actual cow: what need, therefore, be said of that merit when the recipient reaches home and draws from the cow the means of worshipping his domestic fire, entertaining his guests, etc?
369 Ashtami is the eighth day of the lunar fortnight. There must be two Ashtamis in every lunar month. A particular Ashtami is known as the Kamya or the Goshtha. On that day, kine are worshipped with sandalpaste, vermilion, floral wreaths, etc.
370 Sikhi means a bull, so called from the hump it carries. The construction is sikhi Vrishaiva etc,
371 A Kapila cow is one that gives a copious measure of milk whenever she is milked, and is possessed of various other accomplishments and virtues.
372 For without ghee, which is produced from milk, there can be no sacrifice. The sa may refer to Soma, but sacrifice is evidently meant.
373 The idea of uchcchishta, is peculiarly Hindu and cannot be rendered into any other language. Everything that forms the remnant of meal after one has left of eating, is uchcchishta. The calf sucks its dam. The udders, however, are not washed before milking the dam, for the milk coming out of them is not held to be impure remnant.
374 Swastayana is a ceremony of propitiation, productive of blessing and destructive of misery of every kind.
375 The commentator explains that by a wet cowhide is meant a piece of cowhide that has been dipped in water and thus purified. Upavisya is understood after Charmani. The mention of bhumau implies the avoidance of dishes or plates or cups of white brass or other allowable metals. Gavam pushtim, I understand, means ‘the prosperity in respect of kine.’ i.e., the prosperity which kine confer.
376 The first line of verse 4 seems to be connected with verse 3. The second line of 4 seems to stand by itself. By connecting the first line of 4 with the second, the meaning will be — All mobile and immobile creatures that will give us away etc. Immobile creatures making gifts of kine would be utter nonsense.
377 Vallaki is the Indian lute. The Nupura is an ornament for the ankles.
378 Bhumidah is literally, a giver of land. King Saudasa, the commentator explains, was known by the name of Bhumidah in consequence of his liberality in the matter of giving away land unto the Brahmanas.
379 These are the several names by which kine are known. The first is probably derived from kine bearing the plough and thus assisting the tillage of the soil. The second implies beauty of form. The third is derived from the cow being regarded as the origin of all things in the universe: all things, therefore, are only so many forms of the cow. Viswarupa implies the same thing. Matara implies mothers, kine being regarded as the mothers of all.
380 Ghee is regarded so sacred because of its use in sacrifices. It is with the aid of ghee that the deities have become what they are. Itself sacred, it is also cleansing at the same time.
381 Sri is the goddess of Prosperity. The answer of Bhishma will explain the question fully.
382 Devendreshu is evidently a misreading for Daitendreshu.
383 The commentator explains that hence, by making gifts of gold, one comes to be regarded as making gifts of the entire universe.
384 i.e., into water, for water is identical with Agni.
385 This refers to the practice of making the sacrificial fire by rubbing two sticks of Sami. It is a very inflammable wood and is used hence in all sacred rites.
386 Hiranyaretas implies having gold for his vital seed.
387 Vasumati implies endued with wealth, so called because the seed of Agni, identified with gold, is wealth of the highest kind and fell on the Earth who from that time began to hold it.
388 Skanda is derived from Skanna or fallen out. Guha implies secret. The secrecy of his birth in the wilderness led to the bestowal of this name. He has many other names.
389 Jatarupa refers to the incident of its having assumed an excellent form after its birth from Agni.
390 The commentator explains, — Pravrittipradhanam jangamamabhut.
391 Sa guna refers to Sattwa. Tejas is identical with Buddhi, because Buddhi, like Light, discovers all things. Sattwa, again, being of the nature of space, or rather being space itself, is of universal form; that is, Sattwa is all-pervading.
392 Avasatmaka is explained by the commentator as bhranta.
393 These are different names of Brahman and Mahadeva.
394 The ‘hence’ here does not refer to what preceded immediately, but has reference to what has been said of the identity of Agni with Brahman and Rudra.
395 Pravartakam implies leading to Pravritti for righteous acts or Chittasuddhi.
396 The commentator explains that the Pitris should be worshipped on the day of the New moon, the deities should then be worshipped on the first day of the lighted fortnight. Or, on any other day of the lighted fortnight, the Pitri-sacrifice or Sraddha should be performed first; the Deva-sacrifice or Ishti should then be performed.
397 Anwaharyam, the commentator explains, is paschatkartavyam, i.e., subsequently performable (subsequent, i.e., to the worship of the gods). There is a special ordinance, however, which lays down that the Sraddha should be performed on the afternoon of the day of the new moon. The gods should be adored on the first day of the lighted fortnight. Hence, owing to this especial ordinance, the Sraddha must precede the worship of the gods, and not succeed it.
398 Masha, is the Phascolus Roxburghii.
399 It is difficult to understand what is meant by Vadhrinasa here. It means either a large bull, or a kind of bird, or a variety of the goat. Probably the bull is intended.
400 Pitrikshaye is mrita-tithau. Kalasaka is explained by Nilakantha as identical with the common potherb called Shuka or the country sorrel (Rumex visicarius, Linn). Some hold that it is something like the sorrel. Lauham is the petals of the Kanchana flower (Bauhinia acuminata, Linn).
401 To this day the sanctity of Gaya is universally recognised by all Hindus. Sraddhas are performed there under the banian called the Akshaya or inexhaustible banian.
402 All religious acts are either nitya or kamya. The former imply acts that are obligatory and by doing which no particular merit is acquired but by not doing which sin is incurred. The latter imply those optional acts which, if done, produce merit but which, if omitted, leads to no sin.
403 Literally, ‘set in motion a body of kings,’ i.e., become an Overlord.
404 When Brahmanas are fed, they are made to sit in long
lines. They that are stained with vices are excluded from the line. Such exclusion from the line is regarded as equal to complete outlawry.
405 i.e., who have undergone a natural circumcision.
406 Implying soothsayers.
407 This is a common form of expression to imply the fruitlessness of an act. Libations should be poured on the blazing fire. If poured on the ashes, they lead to no merit, for only Agni in his blazing form can bear them to the intended places.
408 The idea is that heaven is the result of one’s deeds. It is attached to the fruits of one’s acts. The man falling off from heaven is identical with heaven being dissociated from the fruits of his acts. Hence such a falling off at the man or the dissociation of heaven is likened to a bird’s dissociation from its perch when the chain tying it to the perch is broken. The simile seems to be far-fetched.
409 It is painful to see how very careless the Vernacular versions of the Anusasana have been. From want of space the numerous errors that have been committed have not been pointed out. At times, however, the errors appear to be so grave that one cannot pass them by in silence. In the second half of the first line, whether the reading be avapta as in the Bengal texts or chavapta as in the Bombay texts, the meaning is that the Avapta or one that has not sown na vijabhagam prapnuyat, i.e., would not get a share of the produce. The Burdwan translators make a mess of it, while K. P. Singha skips over it.
410 The sense is that the calumniator, his sire, and son meet with destruction in consequence of such an act.
411 These purificatory rites, after the usual period of mourning, consists in shaving and bathing and wearing new clothes.
412 The act, as explained by the commentator, consisted in the father’s doing that with reference to the son which, as the ordinance went, was done by sons with reference to sires.
413 In one of the vernacular versions, the wrong reading Kshama is adopted for Akshaya.
414 Ravana and other Rakshasas who spring from Pulastya’s line are known as Brahma-Rakshasas or Rakshasas of regenerate origin.
415 i.e., that fast which mortifies the body is not to be regarded as equivalent to penance. True penance is something else. An observer of such a fast is not to be regarded as an ascetic. Such fasts, again, are sinful instead of being meritorious.
416 By Upavasa in the second line is meant abstention from food between the two prescribed hours for eating, and not that fast which mortifies the body. One may, again, eat the most luxurious food without being attached to it. One also, by repining at one’s abstinence, may come to be regarded as actually enjoying the most luxurious food.
417 Meat of animals slaughtered in sacrifices is allowable. By taking such meat, one does not become an eater of meat. In fact, one may etc.
418 Prashthauhi means a cow pregnant with her second calf. Grishti means a cow that has brought forth only her first calf.
419 The commentator explains that the direction about ascertaining the names of the Rishis and the meanings of those names proceed from the kings’ desire of cautioning the Rakshasi lest in going to destroy them she might herself meet with destruction.
420 In other words, Vasishtha attributes the leanness or emaciation of himself and his companions to the failure to discharge their daily rites of religious practice.
421 Lotus-stalks are eaten in India and are mentioned by Charaka as heavy food.
422 Sunahsakha implies a friend of dogs. The newcomer who had joined the roving Rishis had a dog with him. Hence, he is called by the name of Sunahsakha.
423 Brahma-danda literally means the stick in the hand of a Brahmana. Figuratively, it implies the chastisement inflicted by a Brahmana in the form of a curse. As such it is more effective than the thunderbolt in the hands of Indra himself, for the thunderbolt blasts only those objects that lie within its immediate range. The Brahmana’s curse, however, blasts even those that are unborn.
424 Libations should always be poured upon a blazing fire. Fire made with dry grass or straw blaze up quickly and become soon extinguished. By pouring libations, therefore, upon such fires, one practically pours them upon ashes and gains no merit.
425 To derive the means of sustenance from a wife was always viewed with feelings of aversion in this country. It seems, therefore, that the custom of domesticating sons-in-law was not unknown in ancient times. To receive acts of hospitality in return for those rendered was regarded as not only meanness but also destructive of merit.
426 Jnatinam is an instance of the genitive in what is called Anadara. The meaning, therefore, is disregarded them. For a Brahmana woman to bring forth a son devoted to heroic deeds is a reproach.
427 The scriptures declare that Righteousness loses its strength as Time advances. In the Krita age, it exists in entirety. In the Treta, it loses a quarter. In the Dwapara, another quarter is lost. In the Kali age, full three quarters are lost and only a quarter is all that remains.
428 The Rishis think that the distinctions between the lower, the middling, and the higher classes of society are eternal, and nothing can be a greater calamity than the effacement of those distinctions. Equality of men, in their eyes, is an unmitigated evil.
429 Forgiveness is the duty of the Brahmana. To fall off from forgiveness is to fall off from duty. To censure when censured and assail the assailer, are grave transgressions in the case of a Brahmana. The idea of retaliation should never enter the Brahmana’s heart; for the Brahmana is the friend of the universe. His behaviour to friend and foe should be equal. To eat the flesh that attaches itself to the back-bone of a slaughtered animal is also a grave transgression.
430 A religious mendicant should always wander over the Earth, sleeping where night overtakes him. For such a man to reside in a city or town is sinful.
431 To till the soil is a transgression for a Brahmana.
432 Good food should never be taken alone. It should always be shared with children and servants.
433 A village having only one well should be abandoned by a Brahmana, for he should not draw water from such a well which is used by all classes of the population.
434 The penance that is involved in standing on one foot should be practised, like all other penances, in the woods. To practise a penance on the way leading to a village so that people may be induced to make gifts, is a transgression of a grave kind.
435 Some kine that are vicious have their hind legs tied with a rope while they are milked. If the rope be made of human hair, the pain felt is supposed to be very great. To obtain the aid of a calf belonging to another cow is regarded as sinful. To the cow also, the process of sucking cannot be agreeable. If the milk is held in a vessel of white brass, it becomes unfit for gods and guests.
436 The discourse is called eternal and immutable because of its subject being so. Duties are eternal truths.
437 This discourse on duties delivered by the Rishis is called a Sastra. Literally, anything that governs men, i.e., regulates their behaviour, is called a Sastra. As such, the enumeration of duties occurring in this Lesson, although it has been made by a reference to their breaches, is therefore, a Sastra.
438 Literally, they who cook for dogs, i.e., keep dogs as companions; meaning members of the lowest caste.
439 The commentator takes Tapah or Penance as indicative of the duties of the four orders of life, and Dharma as indicative of compassion and other virtues.
440 Dhupas are incenses offered to the deities. Being of inflammable substances, they are so made that they may burn slowly or smoulder silently. They are the inseparable accompaniments of a worship of the deities.
441 Tejas is explained by the commentator, as used here for Kanti or beauty, and prakasam for kirti; there is no necessity, however, for rejecting the ordinary meaning of Tejas which is energy.
442 The sense seems to be that if a man dies during that period when the sun is in his southward course, he is dragged through a thick darkness. For escaping that darkness, one should give lights at the period mentioned.
443 W
hat is meant by the juice of deciduous herbs is oil of mustard seeds and castor seeds, etc.
444 Well-fried paddy, reduced to powder, is sometimes used for giving a coating to dishes of meat.
445 It will be remembered that the only chastisement that was in vogue in the Krita age was the crying of ‘Fie’ on an offender.
446 The Bombay text has vatsakah for utsavah. If the former reading be adopted, it would mean those rites that are performed for the prosperity and longevity of children. Of course, in such rites also the deities are worshipped and propitiated.
447 For Dwijaya some text read Grahaya meaning guests.
448 ‘Jwalante’ has ‘dwipah’ for its nominative understood. A twinkle occupies an instant of time. What is said here is that the giver of lights becomes endued with beauty and strength for as many years as the number of instants for which the lights given by him are seen to burn.
449 ‘Kshatrabandhu’ implies a low or vile Kshatriya.
450 Literally, ‘Why dost thou dip such parts of thy body into a pond of water?’
451 The study of the Vedas is regarded as equivalent in merit of gifts. Hence actual gifts of articles are spoken of as ‘gifts of other kinds.’
452 Literally ‘friendship is seven-word.’ Sometimes the same expression is understood as meaning ‘seven-paced,’ The sense, of course, is that if the righteous meet and exchange seven words (or, walk with each other for only seven steps), they become friends.
453 The Bombay text has Somapithi and upavati instead of upayanti. The Bengal text reads Somavithi which seems to be inaccurate. The sense seems to be that of Somapithi or drinker of (sacrificial) soma.
454 The Ekaratra, Pancharatra, and Ekadasaratra, sacrifices consist of fasts and gifts for the periods indicated by the names, viz., one night, five nights, and eleven nights.
455 ‘Golden moons’ imply those well-carved and beautifully fringed discs of gold that are worn by Hindu ladies on the forehead and that hang by thin chains of gold attached to the hair. In Bengal, ladies of respectable houses wear a kind of ornament called ‘Chandrahara’ or the moon-wreath. This ornament is worn round the waist, on the hip. Several chains of gold, from half a dozen to a dozen, having a large disc of well-carved gold to which they are attached, constitute this really very beautiful ornament. The disc is divided into two halves, attached to each other by hinges, so that in sitting down, the ornament produces no inconvenience.
The Sanskrit Epics Page 873
