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"Brahma is faultless and equable"; so Sreedhara and others, "since faultless equality is Brahma." The sense is that they are at one with Brahma both here and hereafter. Renouncer and devotee Sannyasin and Yogin. Which spring from desire. Self in this sloka is explained by the commentators as mind. The mind, unless controlled, cannot lead to devotion.
The performance of Vedic rites may lead to heaven of pleasure and power, but what is that heaven worth? True emancipation is something else which must be obtained by devotion, by pure contemplation. In rendering Janma-Karma-phalapradam I have followed Sankara. Sreedhara and other commentators explain it differently. This sloka has been variously rendered by various translators.
And he begat upon her a son named Tansu. Here occurs a sloka descriptive of Tansu's descendants. "Tansu was born of Saraswati by Matinara. And Tansu himself begat a son named Ilina on his wife, the princess Kalingi. "Ilina begat on his wife Rathantari five sons, of whom Dushmanta was the eldest. And Dushmanta took to wife Sakuntala, the daughter of Viswamitra.
But, an objection is raised, the Vishnu Purana, in the sloka, 'The stars are Vishnu, &c. This is not, we reply, a true representation of the drift of the passage. The passage at the outset states that, in addition to the detailed description of the world given before, there will now be given a succinct account of another aspect of the world not yet touched upon.
It evidently means 'forest', the use of 'pravisteshu' in connection with it almost settles the point. This sloka is not correctly printed in any of the texts that I have seen. Any other reading would certainly be incorrect. I have not consulted the Bombay text.
Part of this section, viz. Next the sloka I, 3, 1 'There are the two drinking their reward' shows that, as the object of devout meditation and the devotee abide together, meditation is easily performed. It thus appears that there are references and questions regarding those three matters only; and hence the 'Un-evolved' cannot mean the Pradhana of the Sankhyas.
Be he thy preceptor or be he thy friend, he that acts inimically towards thy kingdom consisting of seven limbs, should be slain. There is an ancient Sloka sung by king Marutta, agreeable to Vrihaspati's opinion, O monarch, about the duty of kings.
The constant changes to which non- intelligent matter is liable are illustrated in the next sloka, 'Earth is made into a jar, &c. And for this reason, the subsequent sloka goes on to say that there is nothing but knowledge.
And Devapi, while still a boy, entered the woods as a hermit. And Santanu became king. Here occurs a sloka in respect of Santanu. "Those old men that were touched by this monarch not only felt an indescribable sensation of pleasure but also became restored to youth. Therefore, this monarch was called Santanu.
The only difficulty consists in the second half of the sloka. The meaning, however, I have given is consistent with the tenor of Bhishma's advice. Indicating the unobstructed completion of the sacrifice. The word tirtha here means, as Nilakantha rightly explains spies and not holy spots.