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Updated: June 3, 2025
Full of affections, i.e., for children, etc., as Sreedhara. Prakrita which I have rendered "without discernment" following Sreedhara, may be, as Mr. Davies renders it, but "malicious." Mr. Atma-budhi-prasadajam. K. T. Telang, following an alternative explanation offered by Sankara, renders it "clear knowledge of the self." Mr. Davies renders the "serenity of one's own mind." I follow Sreedhara.
What these obtain is perishable. What my worshippers obtain is imperishable. The ignorant, without knowledge of my transcendent essence take me to be no higher than that what is indicated in my human and other incarnate manifestations. Thus Sreedhara. Adhyatman is explained as all that by which Brahman is to be attained.
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.
'Is said to be' is explained by Sreedhara as referring to Kapila and others. It is the embodied spirit only that can enjoy the qualities of Nature. Then again, the kind of connection it has with those qualities settles its birth in good or evil wombs. Mr. Davies misunderstands the grammatical connection of the words in the second line of this verse.
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.
Thus both Sreedhara and Sankara. Chitta the mind and atma in this connection is the senses. Thus both Sreedhara and Sankara. Sacrifice means here the Supreme Soul. What is done for the sake of sacrifice is done for procuring emancipation.
Chitta and atma are explained by the commentators as "mind and body." Fixed on one's own self, i.e., withdrawn from all objects of sense. Thus Sankara. Nischayena is explained by Sankara as equivalent to "with preservence" or steadily. Sreedhara explains it as equal to "with the certitude of knowledge acquired by instruction."
The Asuras again who warred with the gods warred with sacrifices. Parjjanya is explained by both Sankara and Sreedhara as rain. It means also the clouds or the origin of rain. The word in the original that is rendered in the Vedas is Brahma. It may mean the Supreme Soul.
Performing the sacrifice of knowledge, i.e., believing Vasudeva to be everything. In many forms, i.e., as Brahman, Rudra, etc. Mantra is the sacred verse or verses used for invoking godheads, and for other purposes. Hence they have to come back, explains Sreedhara. Prayatatmanas is explained as Suddhachittasya. This is far-fetched. Telang renders Paramam 'excellent'; Mr.
Sreedhara makes mahat an adjective of yoni; Sankara makes it an adjective of Brahma. K. T. Telang follows Sankara. Happiness and knowledge are attributes of the mind, not of the soul. Hence, when attached to the soul, they are as fetters from which the soul should be freed. Deha samudbhava is explained by the commentators as having their "samudbhava or parinama in deha."
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