This is settled."
333. Pratyasannah is explained by Nilakantha in a different way. I think,
his interpretation is far-fetched.
334. i.e., who knows when truth becomes as harmful as untruth, and
untruth becomes as righteous as truth.
335. Vide ante, Karna Parva.
336. Alludes to ante, Karna Parva. The Rishi, by pointing out the place
where certain innocent persons had concealed themselves while flying from
a company of robbers, incurred the sin of murder.
337. The allusion is to the story of an owl going to heaven for having,
with his beaks, broken a thousand eggs laid by a she-serpent of deadly
poison. The Burdwan Pundits have made nonsense of the first line of verse
8. There is no connection between the first and the second lines of this
verse. K.P. Singha has rendered it correctly.
338. This refers to the well-known definition of Dharma ascribed to
Vasishtha, viz., "That which is laid down in the Srutis and Smritis is
Dharma." The defect of this definition is that the Srutis and the Smritis
do not include every duty. Hence Vasishtha was obliged to add that where
these are silent, the examples and practices of the good ought to be the
guides of men, etc.
339. The Burdwan translator has made a mess of verse 21. K.P. Singha
quietly leaves it out. The act is, Swakaryastu is Swakariastu, meaning
'let the appropriator be.'
340. The construction is elliptical. Yah samayam chikrashet tat kurvit.
341. The meaning is that though born in a low race, that is no reason why
I should act like a low person.
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