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Nilakantha, however, has shown great ingenuity in expounding them. In the first line of 4, drishtam refers to pratyaksham, and srutam to sruti or agama.
Praharsha, rendered 'exultation', is explained by Nilakantha as the joy that is felt at the certainty of attaining what is desired. Priti is that satisfaction which is felt when the object desired is attained. Ananda is what arises while enjoying the attained object. The sense seems to be this.
Nilakantha explains that anayasakritani karma implies the religion of Nivritti, for the religion of Pravritti consists of acts that require ayasa or exertion for their accomplishment. The religion of Nivritti or abstention from acts is said hereto be true and superior, and productive of real fruit, in the form, that is, of Emancipation.
Although other kinds of salvation are spoken of in other systems of philosophy, the emancipation that forms the subject of these queries and answers, is freedom from this Karma. The Rishi answers, Yes, Karma or action does, indeed, lead to the emancipate state. Paratma is explained by Nilakantha, to mean one who regards the material body to be Self.
A Muhurta, therefore implies not 48 minutes exactly, but some time. Some Vikshyainam, Nilakantha explains Sama as a word spoken by Bhima for assuring the captive Virata, and Vikshya as 'assuring' or 'consoling by a glance. Perhaps this is right. The adjective Bhima-sankasas as explained by Nilakantha is in this sense, quoting the celebrated simile of Valmiki.
Kamachara is explained by Nilakantha thus, although in other places it bears a quite different meaning. "Yudhishthira said, 'My name is Kanka, and I am a Brahmana belonging to the family known by the name of Vaiyaghra. I am skilled in casting dice, and formerly I was a friend of Yudhishthira. "Virata replied, 'I will grant thee whatever boon thou mayst desire. Do thou rule the Matsyas.
Yena in verse 8 is equivalent to Yatra. What Bhishma says is this: I am bound by the Kauravas and, therefore, I am not a free agent. Obliged I am to battle against you. Yet I am saying, "What do you ask of me?" as if I could really give you what you might ask. My words, therefore, are without meaning, or vain, like those of a eunuch. Klivavat is explained by Nilakantha as Kataravat.
Not being able to carry the entire quantity, they had carried as much as they could, throwing away the remainder. Digambara, i.e., in naked state. Nityada always, left out on the ground of redundancy. Bhutanam etc. is explained by Nilakantha as no swasya, and the vocative vibho is taken as Paramatman. Agatagamam implies, as explained by the commentator, praptasastrarahasyam.
Padma patrabha-nibha may also mean 'of the splendour of the gem called Marakata. Nilakantha, however, shows that this would militate against the adjective Kankojwalatwacham below. The princess being of the complexion of burnished gold and Arjuna dark as a mass of clouds, the comparison is exceedingly appropriate.
Nilakantha notes that this indicates that only that Yogin who has not advanced much may be tempted by the desire of enjoyment. He, however, who has adequately devoted himself to Yoga feels no regard for Indra himself but can turn him away like Diogenes dismissing Alexander the Great.
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