nt 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 than 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.

44. The meaning is that in consequence of thy abandonment of prosperity
and kingdom and, therefore, of the means of effecting thy salvation by
sacrifice and gifts and other act of piety, thou shalt have to be
re-born and to renew this mental battle with thy doubts.

45. This is a difficult verse, and I am not sure that I have understood
it correctly. Gantavyam is explained by Nilakantha as connected with
paramavyaktarupasya. According to Nilakantha, this means that thou
shouldst go to, i.e. conquer, and identify thyself with, the param or foe
of that which is of unmanifest form, the mind; of course, this would mean
that Yudhishthira should identify himself with his own soul, for it is
the soul which is his foe and with which he is battling. Such conquest
and identification implies the cessation of the battle and, hence, the
attainment of tranquillity.

46. The condition of Draupadi's lock,--i.e., thou hast been restored to
the normal condition. Draupadi had kept her locks dishevelled since the
day they had been seized by Duhsasana. After the slaughter of the Kurus,
those locks were bou