United States or Turkey ? Vote for the TOP Country of the Week !
It is an instance of the vahuvrihi compound. Light, activity, and delusion are the three qualities as indicated by their effects. Sreedhara explains it as Pratima. Telang following Sreedhara, renders it "embodiment;" Mr. Davies, as "seat." Amritasya and Avyayasya are taken separately by the commentators.
Prakriti which I render "nature" is explained by the commentators as Karma, the influence of Karma or action being universal in setting the form of a particular entity at the time of its creation. This reason, i.e., my supervision. Sreedhara says that these are different modes of worship; "with reverence and ever devoted" grammatically refers to each of the three classes of worshippers indicated.
The description of the lesson again is given in fewer words. Arthakaman is an adjective qualifying Gurun. Some commentators particularly Sreedhara, suggest that it may, instead, qualify bhogan. The meaning, however, in that case would be far-fetched. The first compound, therefore, according to him, means, "My nature affected by both compassion and fear of sin," etc.
Pravritti is explained by both Sankara and Sreedhara as Chesta, i.e., movements or acts. Mr. Davies is, I think, not correct in taking it to mean "evolved or developed form." Kala here is death. Mr. Davies renders it Time, following some other translators. Then again, Mr. Davies commits a ludicrous blunder in rendering Rite twam as "Except thee."
The last word of the 28th verse is 'Ratheshu cha', and not 'Dhajeshu cha' for umbrellas could not possibly be fastened to standards. There following the commentators, particularly Sreedhara, I have rendered Aparyaptam and Paryaptam as less than sufficient and sufficient. It would seem, however, that that is erroneous. For these names, vide note in page ante, Bhishma Parva.
Offering up the objects of the senses means non-attachment to those objects. Suspending the functions of life for contemplation or Yoga. In these cases the sacrifices consist in the giving away of wealth, in the ascetic austerities themselves, in meditation, in study, etc. Sreedhara explains the first compound of the second line differently.
For the sake of that i.e., for sacrifice's, or Vishnu's sake. So say all the commentators. Bhavaya is explained by both Sankara and Sreedhara as Vradhaya or make grow. Perhaps, "rear" is the nearest approach to it in English. K. T. Telang renders it, 'please. The idea is eminently Indian. The gods are fed by sacrifices, and in return they feed men by sending rain.
Kutashtha is rendered by K. T. Telang as "the unconcerned one", by Mr. Davies as "the lord on high." I incline to the scholiasts who explain it as "the uniform or the unchangeable one." Sreedhara explains it as Sarvaprakarena. Why may it not mean "with the whole soul" or "with excess of love." I adopt Sankara's explanation of the last compound of the first line of this sloka.
The parenthetical words are introduced by Sreedhara himself. It may not be out of place to mention here that so far as Bengal, Mithila and Benares are concerned, the authority of Sreedhara is regarded as supreme. The vulgar, being spiritually dark, are engaged in worldly pursuits. The sage in spiritual light is dead to the latter.
Davies renders arambha as "enterprise." The learned, i.e., they that are themselves acquainted with is Kshetra and what not. As explained by Krishna himself below, Kshetra is Matter, and Kshetrajna is Soul. Dukha-dosha is explained by both Sankara and Sreedhara as a Dwanda compound. Vivikta is explained by the commentators as Suddha or Chittaprasadakara.
Word Of The Day