They
appear to the view only to disappear very soon. What the speaker wishes
to say is that sacrifices and religious acts at first appear romantic and
delightful in consequence of the fruits they hold forth, viz., heaven and
felicity. But when they are examined by the light of philosophy, they
disappear or shrink into nothingness, for as acts, they are transitory
and their consequences too are of the same character.
1133. The object of this verse is to show that it is extremely difficult
to ascertain who the good are whose conduct should be taken as the
standard of righteousness.
1134. The commentator cites the instance of Drona and others of that
class. These men must be regarded as Mahajanas and Sadhus, but how can
their conduct be regarded as righteous? What Yudhishthira means to say is
that the standards of righteousness or that by which a good man may be
known, is difficult of ascertainment.
1135. The example of Viswamitra, Jamadagnya, and Vasishtha are cited by
the commentator. The first won pre-eminence by his mastery over weapons.
The second lost his character as a Brahmana by the profession of arms.
The third lost nothing although he punished Viswamitra's insolence by
using even carnal weapons.
1136. What Yudhishthira says here is that righteousness or virtue or duty
does not depend upon the Srutis or the Smritis, nor upon considerations
of happiness or misery. On the other hand, righteousness is arbitrary in
respect of its standard, that being called righteous which was called so
by the learned of ancient times.
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