1131.  The commentator cites the instance of the stoppage of the Horse-sacrifice in consequence of the interference of Indra with Janamejaya while the latter was bent upon celebrating one for the acquisition of merit.

1132.  The vapoury edifices and forms seen in the distant sky are called Gandharva-nagara from the peculiar belief that they are cities or towns inhabited by the Gandharvas, a class of beings superior to men.  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.  As regards happiness or misery, its cause is eternal nature.

1137.  In this connection,’ i.e., the subject of the true cause to which is to be ascribed the dispensation of happiness or its reverse.

1138.  His gross body was within the water.  Nevertheless, by Yoga power, he was able to rove over the world in his subtile body and beheld everything he wished to see.

1139.  Criya is explained by the commentator as implying the possession of Vedic lore.

1140.  This was a new vow that Jajali began to observe, the vow, viz., of travelling over the entire earth, sleeping there where evening overtook him.

1141.  A Beniya’s shop is a miscellaneous depot.  It contains chiefly spices and drugs, but there is no article for domestic use that may not be found in such a shop.

1142.  Bhandajivanah is one who lays out capital and lives upon its profits.