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Let not this rashness of mine be regarded as a fault this combat in which I was engaged with thee from ignorance. O Sankara, I seek thy protection. Pardon me all I have done."
It may refer to the actions themselves of the great men set up by them as a standard. Sreedhara would connect "in the three worlds" with what follows. I follow Sankara and the natural order of words. The word rendered "nature" is prakriti. It really implies "primal matter." The second line, literally rendered, is "deeming that qualities engage in qualities."
There then fell upon my head showers of celestial flowers possessed of great fragrance, and delicious winds blew on the spot. The puissant Sankara then, devoted to the good of the universe, looked at the goddess Uma and the lord of the celestials and myself also, and thus spoke unto me, 'We know, O Krishna, that thou, O slayer of foes, art filled with the greatest devotion towards us.
And the lord Sankara cast on that arrow his own irresistible and fierce wrath, the unbearable fire of anger, viz., that which was born of wrath of Bhrigu and Angirasa.
And, O Bharata, Sankara at last gratified with that tiger among kings, who was undergoing such hard penances, showed himself unto him. And the god spake unto the monarch in a calm and grave voice, saying, 'O tiger among kings, O chastiser of foes, I have been gratified with thee for thy asceticism! Blest be thou!
It is amusing to see how confidently they dogmatise upon this point, rejecting the authority of Sankara, Sreedhara, Anandagiri, and the whole host of Indian commentators. As K. T. Telang, however, has answered the point elaborately, nothing more need be said here. One may abstain, either from choice or inability to procure them, from the objects of enjoyment.
As on that occasion the Grandsire had been selected with care by all the celestials, indeed, O great king, as one greater than Sankara, so thou that art superior to Karna art now selected by us with care. Like the Grandsire holding the reins of Rudra's steeds, do thou hold, without delay, the reins of Karna's steeds in battle, O thou of great splendour."
This is one of those idioms at which a foreigner is sure to stumble who has only the lexicons for his guide. Nidhanam is either refuge or support or abode or receptacle. Mr. Davies incorrectly renders it "treasure-house." Sankara accepts the reading Gururgariyan, Sreedhara takes it as Gururgariyan. In either case the difference in meaning is not material.
Śankara disapproved of their doctrine that the Lord is the efficient cause of the world, nor would the substitution of vernacular for Sanskrit literature and temple ceremonies for Vedic sacrifices have found favour with him. But these were evidently strong tendencies in popular religion. Many important temples were dedicated to Śiva during the eleventh and twelfth centuries.
Prakritijais Gunas is explained by Sreedhara as qualities born of one's nature such as Ragadveshadi. "Apply to work", i.e. to work as prescribed in the scriptures. Thus says Sankara. "To morning and evening prayers, etc." says Sreedhara. Sacrifices Vishnu's self as declared by the Srutis; work for sacrifice, therefore, is work for Vishnu's sake or gratification.
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