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17. The sense is that as a physician cures diverse ailments of the body,
after the same manner, a gratified Brahmana cures diverse faults of the
kingdom in which he continues to live honoured and gratified by the king.
18. Santirishta is the rishti or benefits caused by santi. The
commentator cites Medini for explaining that 'rishti' is 'kshema'.
19. Tapasye is Tapah karishye. There being no indirect narration in
Sanskrit, such forms cannot be helped. A Kulapati is an ascetic that owns
ten thousand ascetics for his disciples, Kanwa, the foster-father of
Sakuntala, was a Kulapati.
20. i.e. renouncing service which is the duty ordained for person of his
order, he desired to betake himself to universal Renunciation or Sanyasa,
without, however, the lingam or marks of that vow.
21. Sankalpa-niyamopetah means Sankalpasya nigraha, of chittavritti
nirodha; tena upetah.
22. No Brahmana, the scriptures declare, should ever assist a Sudra in
the performance of his religious or Pitri rites. Those Brahmanas that
violate this injunction fall away from their superior position. They are
condemned as Sudra-yajins. Here the Rishi, by only giving directions to
the Sudra as to how the Pitri rites were to be performed, became a
Sudra-yajin. There are many families to this day whose status has been
lowered in consequence of such or similar acts of indiscretion on the
part of their ancestors.
23. Atharva Veda Veda cha implies that the Atharvans were not generally
included under the term Veda by which the first three Vedas only were
meant.
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.