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Updated: May 9, 2025
Nilakantha notices both these reading, but prefers the dual to the singular. The meaning is rather doubtful. Duryodhana seems to say that 'the hostile appearance of Arjuna has been an act of imprudence on his part. The Pandavas, after the expiry of the thirteenth year, would claim their kingdom. I, Duryodhana, may or may not accede to their demand.
Go thou a free man, and never act again in this way." Some Vikshyainam, Nilakantha explains Sama as a word spoken by Bhima for assuring the captive Virata, and Vikshya as 'assuring' or 'consoling by a glance. Perhaps this is right. The adjective Bhima-sankasas as explained by Nilakantha is in this sense, quoting the celebrated simile of Valmiki.
The Homa is the cause of the clouds. The clouds give rain. The rain makes the seed to sprout forth and produce food. Nilakantha endeavours to explain this in a spiritual sense. There is however, no need of such explanation here. What Yudhishthira means to say is that there is no special time for a Sraddha. It is to be performed whenever a good and able priest may be secured.
As Dhritarashtra was blind, his queen Gandhari, whose devotion to her lord was very great, had, from the days of her marriage, kept her eyes bandaged refusing to look on the world which her lord could not see. Nilakantha explains that as Dhritarashtra is Pandu's elder brother, therefore, Kunti regards him as Pandu's father. Queen Gandhari therefore is Kunti's mother-in-law.
I take it that in both places the word has been used in the same sense. This is a very difficult sloka. I am not sure that I have understood it alright. Both Nilakantha and Arjuna Misra are silent. Instead of depending, however, on my own intelligence, I have consulted several friends who have read the Mahabharata thoroughly. The grammatical structure is easy.
But modesty is not the sole requisite of victory, nor is modesty inculcated here as the chief means of victory. The Bengal texts read Kanchana-bhanda-yuktam. The Bombay reading is much better, being Kanchanabhanda-yoktam; again, for Nagakulasya the Bombay edition reads Nagapurasya, Nilakantha notices the latter reading. Without iva any word to that effect, Mahendram would be ungrammatical.
Some texts read Ghanabiva for Ghanarva. The latter is unquestionably better in form. The word in the original is Muhurta equal to 48 minutes. Nilakantha points out very ingeniously that the night being the seventh of the dark fortnight, the moon would not rise till after 14 Dandas from the hour of sunset, a Danda being equal to 24 minutes.
Regaining your own kingdom, ye may live as ye please. Some of the Bengal text and Sarvatramaya for Sarvamantramaya. The former is evidently incorrect. This is a very difficult sloka. Nilakantha adopts the reading Sanjayet. The Bengal editions read Sanjapet. If the latter be the correct reading, the meaning then would be, 'Let none talk about what transpires in the presence of the king.
Having first conquered the internal foes mentioned, the man of intelligence, bent on effecting his deliverance, should then seek to vanquish all external foes standing in his way. Nilakantha explains that dosha here refers to attachment, cupidity and the rest; while Sadhu implies not men but the virtues of tranquillity and the rest. I think Telang renders this verse wrongly.
The allusion is to the incarnation of Vishnu as the Horse-necked. Nilakantha explains suvarnakhyam Jagat to be Veda prancha, i.e., the whole Vedas with all their contents. According to him, the sense of the passage is that Vishnu in that form swells with his own voice the Vedic notes chanted by the Brahmanas. Patauti Jalam sravantiti patalam. Thus Nilakantha.
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