Vietnam or Thailand ? Vote for the TOP Country of the Week !
Updated: June 28, 2025
Thou must not, however, O son always behave with forgiveness towards everybody, for the king that is mild is regarded as the worst of his kind like an elephant that is reft of fierceness. In the scriptures composed by Vrihaspati, a Sloka was in days of old applicable to the present matter. Hear it, O king as I recite it.
This speech of Vaisampayana is not included in some texts within the second section. To include it, however, in the third, is evidently a mistake. The sloka commencing with Adushta and ending ratheshu cha does not occur in texts except those in Bengal. A difference of reading is observable here. The sense, however, is the same. An independent female artisan working in another person's house.
In that region is a mighty hill named Ujjayanta which conduceth to speedy success. Regarding it the celestial Rishi Narada of great intelligence hath recited an ancient sloka. Do thou listen to it, O Yudhishthira! By performing austerities on the sacred hill of Ujjayanta in Surashtra, that abounds in birds and animals, a person becometh regarded in heaven.
Instead of depending, however, on my own intelligence, I have consulted several friends who have read the Mahabharata thoroughly. The grammatical structure is easy. The only difficulty consists in the second half of the sloka. The meaning, however, I have given is consistent with the tenor of Bhishma's advice. Indicating the unobstructed completion of the sacrifice.
Parena is explained by Nilakantha as atisayena. There can be no doubt however, that this is incorrect. The true reading is nadharmam which I have adopted. The Bombay text reads na cha dharmam. The introduction of the article cha needlessly makes the line incorrect as to metre. The second line of the 67th sloka is very obscure. I have followed Nilakantha in translating it thus.
'Its being' is the being, viz. the character or nature, of Brahman; but this does not mean absolute oneness of nature; because in this latter case the second 'being' would be out of place and the sloka would contradict what had been said before.
All actions mean the whole course of duties and practices leading to the knowledge of Brahman. The three words occurring in this sloka and explained in the next section, forming as they do the subject of a question by Arjuna. Bhava is production, and Udbhava is growth or development. Thus Sreedhara. All the doors, i.e., the senses.
And he begat upon her a son named Tansu. Here occurs a sloka descriptive of Tansu's descendants. "Tansu was born of Saraswati by Matinara. And Tansu himself begat a son named Ilina on his wife, the princess Kalingi. "Ilina begat on his wife Rathantari five sons, of whom Dushmanta was the eldest. And Dushmanta took to wife Sakuntala, the daughter of Viswamitra.
The words "high-souled" and also "through whose boon bestowed of me" occur in the 9th sloka following. Vyotthiopatti vijananam, Vyutthita is a very doubtful word. Literally, "in Indra's abodes," i.e. Amaravati. A Kshatriya falling bravely in fight at once goes to the highest regions of bliss.
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.
Word Of The Day
Others Looking