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11. i.e., content to work on receiving their food only. Their wages should not be higher that what is needed to feed them. The word Mandala has been explained below in verse 5. The distinction between Udasinas and Madhyasthas, as explained by Nilakantha, is that the former are neutrals, while the latter are those who cherish equal sentiments towards both the parties.
The conditions referred to are affluence and indigence, as explained by Nilakantha. This is, rather, obscure. Nilakantha observes that the Vedic text referred to is: 'Do not covet anybody's property. What Janaka says seems to be this: Thinking of this prohibition about coveting other people's property, I thought how could it be ascertained what belongs to others.
It would be curious to see how the commentator Nilakantha seeks to include within these five the eight forms of marriage mentioned by Manu. The fact is, such parts of the Mahabharata are unquestionably more ancient than Manu. The mention of Manu is either an instance of interpolation or there must have been an older Manu upon whose work the Manu we know has been based.
These fences were made of iguana skins and cased the hands of the bowmen up to a few inches of the elbow-joint. Nimitta is explained by Nilakantha as the mark of object aimed at. Drona was the preceptor in arms of almost all the Bharata princes. With two Bhallas Abhimanyu cut off his adversary's standard; with one, one of the protectors of his car-wheels: and with another, his charioteer.
To this day, acceptors of such gifts are looked upon as fallen men. The words that Kunti spoke were just. The opposition her sons offered was unreasonable. Hence, their shame. 'Brahmi night' implies a night in course of which sacred hymns are sung. Nakharaprasa-yodhina, Nilakantha explains, are those combatants who are armed with tiger-like claws made of iron and tied to their waists.
Nilakantha cherishes a fond hatred of all foreigners. The two English officers, Gerald and Frederick, accompanied by a bevy of ladies, intrude upon his sacred grounds. They stroll about and gradually retire, but Gerald remains to sketch some jewels, which Lakme has left upon a shrine while she goes flower-gathering with her slave Mallika, evidently also to await developments when she returns.
The seven forms of initiation are the repudiation, one after another, of the actions of the seven senses. The correct reading is bhavantyanityah and vahuswabhavan. Swabhava is explained by Nilakantha as sutaram abhava.
It was believed that jewels and medicinal herbs are a great protection against many evils. The eight limbs of a kingdom are the law, the judge, the assessors, the scribe, the astrologer, gold, fire, and water. Atta is explained by Nilakantha as the space kept for the soldiers to tread upon. Grass may conceal the spies of foes. The darkness of night also may do the same.
As explained by Nilakantha, the word Savitri is used here to imply all forms of worship observed by Brahmanas, etc, and the Mlecchas as well. This turning back to explain a word used before is said to be an instance of "looking back like the lion." Telang, I think, renders this verse wrongly. In the first line it is said that Brahman is superior to the Prajapatis.
The answer to this is, 'Brahma, i.e., Veda or self-knowledge. The second question 'What are those that keep company with the soul during its progress of purification? The answer is, 'Self-restraint and other qualities, which are all of a god-like or divine nature. The third question is. Nilakantha explains both Dhriti and Dwitiya in a spiritual sense.
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