United States or Madagascar ? Vote for the TOP Country of the Week !
Sambutatwam is sanhatatwam. Niyachachati is nasyyati. Vayu is understood in the second line, or that in the first line of the next verse may be taken as the nom. of niyachachati. Pachante is phalam prayachhanti. Nilakantha explains this verse in a different way. According to him it means, 'in consequence of his subtlety and imperceptibility, Jiva does not become attached to anything.
Behind the plain and obvious meanings of the words employed both in the question and the answer, there is a deeper signification of a spiritual kind. I think Nilakantha has rightly understood the passage. The first question then, becomes, 'Who is it that exalteth the unpurified soul? The act of exaltation implies a raising of the soul from its earthly connections.
The sense is that as wives etc., when lost, are sources of sorrow, wise men should abstain from contracting such relations. They might then be free from sorrow. Paraparajnah is one that understands the distinction between body and sell. Apara is, therefore, one that is not possessed of such knowledge; hence, as Nilakantha explains, it implies one who has not attained to Jnana nishtha.
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.
He compels his daughter to sing, hoping that her face and voice will induce her lover to disclose himself. The ruse proves successful. Nilakantha waits his opportunity, and stealing upon his enemy stabs him in the back and makes good his escape.
As regards Passion, it dwells in such properties of theirs as pungency, sourness, sweetness, etc, which change with time or in consequence of cooking or through admixture. Their only properties are said to appertain to Goodness. Tiryagbhavagatam is explained by Nilakantha as adhikyam gatam. Telang thinks this is unwarrantable. His own version, however, of the first line is untenable.
Some texts read apatatam for uvapatam. If the former be the correct reading, the meaning would be 'What is the best of things that fall? Nilakantha explains both avapatam nivapatam in a spiritual sense.
And so the order of birth is that from space arises air, from air arises fire, from fire arises water, and from water arises earth. Nilakantha explains the last six slokas as having an esoteric meaning. By Sudarsana he understands the mind. The rest is explained consistently. Interpretations, however, are not rare among commentators seeking to put sense in non-sense.
Sayaka means here, as explained by Nilakantha, a sword, and not a shaft. "Vrihannala said, 'That about which thou hath first enquired is Arjuna's bow, of world-wide fame, called Gandiva, capable of devastating hostile hosts. Embellished with gold, this Gandiva, the highest and largest of all weapons belonged to Arjuna.
Literally, one that rescues from difficulty. Kamachara is explained by Nilakantha thus, although in other places it bears a quite different meaning. Krita attack; Pratikrita warding it off; Sankata clenched. Some texts read Sankatakais. The meaning then would be 'cased in gauntlets.
Word Of The Day