30.  What Sahadeva wishes to say is that everything proceeds from selfishness is productive of death, while everything proceeding from an opposite frame of mind leads to Brahma or immortality.

31.  The meaning entirely depends upon the word Swabhavam, manifestation of self.  In the second line, if Vrittam be read for Bhutam the sense would remain unaltered.

32.  The three kinds of angas referred to, as explained by Nilakantha are (1) the strength that depends on the master, (2) that depending on good counsels, and (3) that depending on the perseverance and the courage of the men themselves.

33.  Literally, “crushed with the rod of chastisement.”

34.  Censure is the only punishment for a Brahmana offender.  A Kshatriya may be punished by taking away all property, but care should be taken to give him food sufficient for maintaining life.  A Vaisya should be punished by forfeiture of possessions.  There is practically no punishment for a Sudra, for being unable to possess wealth, dispossession of wealth cannot be a punishment in his case; again, service being his duty, the imposition of labour on him cannot be a punishment.  For all that, hard work may be imposed upon him.

35.  A fisherman who would not slay fish would go without food.

36.  The sense is that if in supporting life one kills these creatures, he does not in any way commits sin.

37.  Bhoga is explained by Nilakantha as Palanaya (maryyadaya).

38.  The meaning seems to be that the milch cow suffers herself to be milked, only through fear of chastisement, and maidens also marry, without practising free love, through fear of chastisement by the king, society, or Yama in the next world.

39.  If this does not come up to the grossness of the doctrine—­spare the rod and ruin the child,—­it at least is plain that the fear of being regarded a dunce and a fool and incurring the ridicule or displeasure of the tutor and class-mates, induces one to acquire knowledge.

40.  The illustration used by the commentator is that it is better to kill the tiger that has invaded the fold that remain quiet for fear of injuring that beast of prey and commit sin.  For that slaughter there is merit, for if not slaughtered, the beast will slaughter the kine before the spectator’s eyes and the latter would incur sin by passively witnessing the sight.  At any rate, to be more general, it is better to injure, says Arjuna, from righteous motives than not to injure from fear of sin.

41.  Otherwise named phlegm, bile and wind.

42.  The sense is that thou wert ever superior to joy and grief and never sufferedst thyself, to be elated with joy or depressed with grief.

43.  The argument seems to be this:  if it is thy nature to call back thy woes even when happiness is before thee, why dost thou not then recollect the insult to your wife?  The recollection of this insult will fill thee with wrath and convince thee that in slaying thy foes,—­those insulters of thy wife—­thou hast acted very properly.