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Updated: May 9, 2025
Anyatha pratipannah is explained by Nilakantha as 'born in other orders'. Telang takes it as 'Behaving in a contrary way. 'How can goats and sheep behave otherwise? The sense seems to be that those born as goats, succeed in ascending upwards through the efficacy of the religious acts of the Brahmanas. By becoming sacrificial victims they regain their true position.
Naham tam vedini is taken by Nilakantha as implying 'I do not know him, i.e., him that is Emancipate. Asau cha no vetti mam is explained as a due to karanabhat. But who is asau? 'I have no renunciation, or 'renunciation is not yet mine, implies that Emancipation, which directly flows from renunciation, is not mine.
The Vaishnava poets of Bengal never tire of this simile in speaking of Radha and Krishna in the groves of Vrindavana. The words in the original is pranayam, lit., love. Nilakantha, however, explains it as meaning modesty, humility. I think, Nilakantha is right. The relations between Arjuna and the princess were like those between father and daughter.
And, O Brahman, how did the highly blessed Draupadi, stricken with woe, devoted to her lords, and ever adoring the Deity , spend her days unrecognised?" Brahma Vadini Nilakantha explains this as Krishna-kirtanasila. Vaisampayana said, "Listen, O lord of men, how thy great grandfathers passed the period of unrecognition in the city of Virata.
Bhavanta Sreedhara explains, is Dhyanam; and Sankara as Atmajnanabhinivesas. K. T. Telang renders Bhavana as perseverance. I do not think this is correct. Sankara, Anandagiri, and Nilakantha explain this sloka thus. Sreedhara explains it otherwise. The latter supposes the pronouns yat and tat to mean a particular sense among the Charatam indriyanam.
The romantic opera, "Lakme," written in 1879, was first performed in this country by the American Opera Company in 1886, Mme. L'Allemand taking the title-rôle. The principal characters are Lakme, daughter of Nilakantha, an Indian priest, Gerald and Frederick, officers of the British Army, Ellen and Rose, daughters of the Viceroy, and Mrs. Benson, governess. The scene is laid in India.
Nilakantha gives a slightly different interpretation; it is this: when tranquillity has been attained, the Soul lives without attachment to the body and all external objects. Indeed, the Soul then lives completely in itself even as it works in course of a dream.
In this sloka the word Vajra is used as associated with the thunder and therefore, as thunder is accompanied by lightning so the bows of the warriors are the lightning-marks of this particular Vajra. The word is Uttaradhus which seems to be very doubtful. Yenarjunastena, Yena is yatra and tena is tatra, as Nilakantha rightly explains. The meaning is "who would be there where Arjuna would be."
The speaker is the Brahmana, which Nilakantha explains to mean 'the Brahmana named Manas or Mind'. Instead of such a learned interpretation, we may take it as implying that the Brahmana is repeating the answer which Bhutatman, i.e., Prajapati or Jiva, made to Word. The Brahmana is the real speaker. He recites the words of Jiva.
Having heard this delightful news about the discomfiture of our enemies, we have been exceedingly gratified, O Kauravya. Do thou now ordain what should next be done." 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.
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