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Updated: May 17, 2025
At the time when Brahman is realised, the whole universe appears as Brahman and so nothing exists, besides Brahman, upon which the mind can then dwell. Telang, I think, is not correct in rendering manaschasya ... vahyatah as 'his mind should not any way wander outside'. The correct version would 'the mind is then nowhere, implying that at that time the mind has nothing else to dwell upon.
Of course, in Brahmanic literature, the Vedas are Brahma and Brahma is the Vedas, but still in the second line of 15 there is no necessity of taking Brahma as equivalent to the Vedas. I do not think Telang is accurate in his rendering of this line.
In what particular forms or manifestations, therefore, shall I think of thee? The word Bhava in the second line is rendered "entities" by K. T. Telang, and "form of being" by Mr. Davies. It is a question of grammar and not of doctrine that there can be any difference of opinion. Mr. This is inaccurate.
Others, like Ranadé and Telang, had been for a long time past vigorous advocates of Indian social reforms. With them were a few Englishmen chief among them a retired civilian Mr. Hume who were in complete sympathy with their aspirations.
That mind depends on word or the scriptures. Telang gives a different version of this verse. I offer a verbal rendering, without attempting to explain it. 61. i.e., as noisy or noiseless. I have given as close a verbal rendering of the passage as possible. The sense, however, is not very intelligible to me. The gloss of Nilakantha is as unintelligible as the text.
Bhavanta Sreedhara explains, is Dhyanam; and Sankara as Atmajnanabhinivesas. K. T. Telang renders Bhavana as perseverance. I do not think this is correct. Sankara, Anandagiri, and Nilakantha explain this sloka thus. Sreedhara explains it otherwise. The latter supposes the pronouns yat and tat to mean a particular sense among the Charatam indriyanam.
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