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Updated: May 9, 2025
Nilakantha supposes this to refer to the origin of the Vedas, the Upanishads, and the various branches of the Srutis and the Smritis. Small divisions of time. The limbs that should be 'prominent' or 'elevated' in order to constitute an indication of beauty or auspiciousness are variously mentioned.
I give a close rendering of these verses, without endeavouring to bring out the sense as explained by the commentators. The printed texts are not correct. The text adopted by Nilakantha differs from that of Arjuna Misra. The very order of the verses is not uniform in all the texts. 'These' refers to action, agent and instrument.
Nilakantha explains that Devesah is Brahma. The meaning, therefore, is that Tandi said unto me those secret names which Brahma had applied unto the high-souled one or Mahadeva. The Bengal reading Devesa, in the vocative, is incorrect. 88. i.e., if recited, it destroys all fear or Rakshasas, for these either fly away at its sound or are even killed.
All the copies, however, represent this as the Brahmana's speech to his wife. Indeed, the Brahmana is only reciting to his wife the speech of the Pitris to Rama. The Yoga here spoken of is, as Nilakantha explains the Raja-Yoga. Previously, Alarka had been bent upon Hatha-Yoga which frequently ends in the destruction of the person practising it.
The sense of the first line is that because I am bound by the Kauravas with their wealth, therefore, I am obliged to make this reservation in the matter of granting thee thy wishes. That reservation really nullifies my promise. Paran is explained by Nilakantha as "superior" qualifying Ripun.
Most editions read hema-punkha and silasita in the instrumental plural; the correct reading is their nominative plural forms. Sayaka means here, as explained by Nilakantha, a sword, and not a shaft. From the colour of his steeds. Nilakantha spends much learning and ingenuity in making out that sixty-five years in this connection means thirty-two years of ordinary human computation.
The Bombay texts read Tridiva for Nischita; this is incorrect, for Tridiva occurs in the Bombay text itself a little before. The name Lohatarini occurs in various forms. For Vetravati, the Bengal texts read Chandrabhaga. Both Chandrabhaga and Vetravati, however occur before. Kamadhuk is that species of kine which always yield milk. Nilakantha explains this in this way.
Parartham is explained by Nilakantha to mean Mokshaprapakatwam, i.e., capacity to lead to emancipation. It should be noted here that the Hindu idea of emancipation is not bliss enjoyed by a conscious Self, but freedom from the obligation of re-birth and Karma.
And on its march that foremost of armies owned by Virata, crowded with soldiers armed with strong weapons, and abounding in elephants, horses and cars, looked really splendid." Bhagasas lit., each in its proper place. It may also mean, 'according to their respective division. Kalyana-patalam is explained by Nilakantha to mean suvarna pattachchaditam. One of the generals of Virata.
The Roy Press edition adds here a line which looks very much like an interpolation. The true reading is Acharya in the dual number, meaning Drona and Kripa. Some texts read the word in the singular form. Nilakantha notices both these reading, but prefers the dual to the singular. The meaning is rather doubtful.
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