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Updated: May 7, 2025
Conttavarta a river having bloody eddies. Conitam cchardayanniva. I have adopted Nilakantha's explanation. The Burdwan Pundits take it as referring to "weapons" instead of "hearers." The passage, however, may mean that the bird screams so frightfully as if it vomits blood. The only thing that militates against this interpretation is that cchardayan is a causal verb.
As one victim is sufficient to appease the anger of Nilakantha's gods, Gerald is allowed to go unharmed. The first act opens with a chorus of Hindoos, oriental in its character, followed by a duet between Lakme and her father; the scene closing with a sacred chant. As Lakme enters, Gerald conceals himself.
This answers the questions respecting the form of the Soul, says Nilakantha. I render this verse, following Nilakantha's gloss. The second line of 50, according to that commentator, refers to the ascension of the Yogin from Brahma vested with attributes to Brahma divested of all attributes.
The sense of the second line seems to be that this body is ceaselessly revolving, for Emancipation is difficult to achieve. Hence this body is, as it were, the wheel of Time. Nilakantha's explanation does not seem to be satisfactory. I do not think that Telang is correct in his version of this verse. What is said here seems to be this.
The latter being mastered, the whole world has been mastered by me. 91. i.e., I live and act for these and not my own self. Nilakantha's reading is erroneous, Brahma-labhasya should be Brahmana-bhasya. So also durvarasya is incorrect. Nemi may also mean the line or track that is made by a wheel as it moves.
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