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Updated: May 9, 2025
And the son of Raghu then, having worshiped that Pushpaka chariot, joyfully gave it back unto Vaisravana. Abhijit is lit. the eighth muhurta of the day, a muhurta being equal to an hour of 48 minutes, i.e. the thirtieth part of a whole day and night. The Vaishnava asterism is as explained by Nilakantha, the Sravava.
It is seen to separate itself from mind, for it continues to exist while mind does not exist. If so, i.e., if existing, as it must be admitted to do, why does it not apprehend objects? What is it that restrains its powers of apprehension? Bhutatmanam is ordinary Prajapati. Nilakantha takes it to mean here individual Jiva or self.
Parena is explained by Nilakantha as atisayena. There can be no doubt however, that this is incorrect. The true reading is nadharmam which I have adopted. The Bombay text reads na cha dharmam. The introduction of the article cha needlessly makes the line incorrect as to metre. The second line of the 67th sloka is very obscure. I have followed Nilakantha in translating it thus.
The words Kalachakram pravartate have been rendered in the first verse of this lesson. In verse 9, the words asaktaprabhavapavyam are explained by Nilakantha differently. Manas-krantam, I take, is equivalent to 'be bounded by the mind, I do not know whence Telang gets 'never fatigued' as the substitute of this word.
Nilakantha explains that action is first, then Yoga, then the state of Hansa or Paramahansa. Katu is not bitter but pungent or sharp, as that which is attached to chillies. These are the notes of the Hindu Gamut. The understanding operates on what is placed before it by the mind. The understanding, therefore, is, as it were, the lord exercising power or sovereignty, being served by the mind.
The Brahmana's aid is necessary in selecting the ground, and settling the longitudinal and other directions of the house, as also in fixing the day of commencing the work of building. I adopt the meaning which Nilakantha points out. According to him, this verse forbids the killing of birds at night time and their killing after having fed and adopted them.
The derivation of Aralikas is explained by Nilakantha thus; Potherbs cut off with a kind of weapon called Ara are called Aralu. They who were expert in cooking those potherbs were called Aralikas. Ragakhandava was manufactured from piper longum, dry ginger, sugar, and the juice of Phaseolus Mango.
Krita-krita Nilakantha explains this to mean 'imagining themselves to have achieved success in their mission' for having learnt of Kichaka's death, they could readily guess the presence of the Pandavas there. This is too far-fetched and does not at all agree with the spirit of their report to Duryodhana below. And then the same word occurs in the very last line of the Section.
Regarding his excellent mode of life, I dare not say anything more. Reflecting well upon all this, do without loss of time what thou mayst think to be beneficial, O prince of the Kuru race, if indeed, thou hast any faith in me." This is a very difficult sloka. I am not sure that I have understood it alright. Both Nilakantha and Arjuna Misra are silent.
I have endeavoured to render verses 33 to 37 as literally as possible, under the guide of Nilakantha, omitting his inferences. The passage relates to the mysteries of Yoga. In the second line of 33, drishtapurvam disam, which has been rendered 'that point of the compass which has the Sun behind it, means the instructions laid down in the Vedanta as based upon Srutis.
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