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Updated: May 17, 2025
Having first conquered the internal foes mentioned, the man of intelligence, bent on effecting his deliverance, should then seek to vanquish all external foes standing in his way. Nilakantha explains that dosha here refers to attachment, cupidity and the rest; while Sadhu implies not men but the virtues of tranquillity and the rest. I think Telang renders this verse wrongly.
Rama is Dasaratha's son, the hero of Valmiki's poem. Ganga is called Jahnavi because she was, after having been drunk up, let out by the ascetic Jahnu through his knee. Mr. Davies renders Vedas 'Pravadatam' as "the speech of those that speak." K. T. Telang renders it "the argument of controversialists." A, or rather the sound of A as in full, is the initial letter of the Sanskrit alphabet.
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.
The words Kalachakram pravartate have been rendered in the first verse of this lesson. In verse 9, the words asaktaprabhavapavyam are explained by Nilakantha differently. Manas-krantam, I take, is equivalent to 'be bounded by the mind, I do not know whence Telang gets 'never fatigued' as the substitute of this word.
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 sense of the second line seems to be that this body is ceaselessly revolving, for Emancipation is difficult to achieve. Hence this body is, as it were, the wheel of Time. Nilakantha's explanation does not seem to be satisfactory. I do not think that Telang is correct in his version of this verse. What is said here seems to be this.
Narayana is taken by Nilakantha to stand here for either the Veda or the Soul. The animals offered up to Narayana in days of old were the senses offered up as sacrifices. Srota here means preceptor or dispeller of doubts. Amaratwam is the status of the immortal head of all. I think Telang is not correct in his rendering of this verse.
All modifications, i.e., of material forms; all qualities, i.e., pleasure, pain, etc. Vikarna and Gunan include all material forms and attributes of the soul. K. T. Telang adopts this. Mr. Davies in his text has "in the activity of the organs of action." In course of his philological notes, however, he gives the correct rendering.
They are called dosha or faults, because of their liability to be excited and produce disease. Telang, not suspecting that the whole passage is a reproduction of a passage in the ancient work edited by Charaka, misunderstands some expressions and wrongly renders doshan into 'disorders. Jivitam in the second line seems to be an objective of sariram in the first.
K. T. Telang, following Sreedhara, says, the word should be rendered "approver." What is heard, i.e., the Srutis or the sacred doctrines. Destroying self by self is to be deprived of true knowledge. Sarvatra in the second line is explained by Sreedhara as "in every body, superior and inferior." Grammatically it may mean also, "in every part of the body."
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