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37. Dhava is Anogeissus latifolia. Wall, sin, Conocarpus latifolia Roxb. |
Kakubha is otherwise called Arjuna which is identified with Terminalia |
Arjuna, syn. Pentaptera Arjuna. Kadamva is Nauclea cadamba, Roxb. |
Kuruveka is Barleria cristata, Linn. Ketaka is Pandanus odoratissimus, |
Linn. Jamvu is Eugenia Jambolana. Patala is Stereospermum suaveolens syn. |
Bignonia suaveolens, Roxb. Varunaka is Crataea, religiosa, syn. Capparis |
trifoliata, Roxb. Vatasanabha is Aconitum ferox, Wall. Vilwa is Aegle |
Marmelos. Sarala is Pinus longifolia, Roxb. Kapittha is Feronia |
Elephantum. Piyala is Buchanania latifolia. Sala is Shorea robusta. |
Vadari is Zisyphus jujuba. Kunda is Balanites Roxburghii, Punnaga is |
Callophyllum inophyllum. Asoka is Saraca. Indica, Linn, syn Jonesia |
Asoka, Roxb. Amra is Mangifera Indica. Kovidara is Bauhinia, accuminata |
Linn. Champaka is Michelia Champaka, Linn. Panasa is Artocarpus |
integrifolia, Linn. |
38. Ganga is represented as the daughter of Rishi Jahnu, and hence is she |
known by the name of Jahnavi. What is meant by Jahnavi having been always |
represent there is that the goddess always stayed there in spirit, |
desirous of conferring merit upon those that would reverence her. |
39. i.e., never searching for food but taking what they saw, and never |
using their hands also. |
40. Graha is literally a planet; here, Mandara who is likened to an evil |
planet in consequence of the mischief he did unto all. |
41. Yoga in verse 84 is explained by the commentator as meaning the power |
of creation. Chandra-Surya-parjanya-prithivyadi-sristi-samarthyam. |
Similarly, by Saswatam Valam is meant that power which arises from |
Brahmavidya. |
42. Surabhi is the celestial cow, the original progenetrix of all kine in |
Heaven and on Earth. |
43. A Sanyasin is one that bears the stick as the badge of the mode of |
life he has adopted. Chatrin is the king. Kundin is one with the |
calabash. The meaning is that it is Mahadeva who becomes the Sanyasin or |
the mendicant on the one hand and the monarch on the other. |
44. Every person belonging to the three superior orders bears the Upavita |
or sacred-thread as his badge. The deities also, including Mahadeva, bear |
the Upavita. Mahadeva's Upavita is made of living snakes. |
45. Arupa is formless, or as the commentator explains, nishkala, i.e., |
without parts, being indivisible. Arupa is of the form of multifarious |
acts or operations or effects in the universe. Adyarupa is Hiranyagarbha. |
46. The commentator explains that by saying that Maheswara is in the |
heart, etc., what is stated is that he is the several cases of which Jiva |
is made up while in his unemancipate state, viz., the Annamaya kosha, the |
pranamaya kosha, the Manomaya kosha, and the Vijnanmaya kosha. What is |
meant by Yogatman is that he is the Soul or essence of Yoga of the |
Chidachidgranthi, i.e., the Anandamaya kosha. By Yogasanjnita is meant |
that he is Yoga or the Twam padarthah. |
47. The meaning seems to be this; the man that is not devoted to Mahadeva |
is sure to be subjected to misery. His distress will know no bounds. To |
think that such a man has reached the lowest depth of misery only when |
from want of food he has to live upon water or air would not be correct. |
48. Bhuta-bhavana-Bhavajnam is one acquainted with both the bhavana and |
the bhava of all bhutas, i.e., all the living creatures. |
49. Without the Srutis, He cannot be comprehended, for he is above all |
dialectics or arguments. The object which the Sankhya system has in view, |
flows from Him, and the object also which the Yogins have in view has its |
origin in Him. |
50. Mahadeva, has spoken of as Brahma, first filled Space with his |
energy. Space forming, as it were, the material with which everything |
else was created. Having filled Space as it were with creative energy, he |
created the primeval egg and placed Brahma or the Grandsire of the |
universe within it. |
51. Tanmatras are the subtile elements, those which we perceive being |
gross ones. |
52. Here Mahadeva is represented as Supreme Brahman. Hence, the Being |
that created Brahma, Vishnu, and Rudra, derived his power to create from |
Mahadeva. Thus Mahadeva is Unmanifest Brahma. |
53. Sampadayitum is aisaryyena samyojayitum. The difficulty lies in the |
first line; the ablative is to be taken as yabartha or lyablope. |
54. This is an instance of crux; adhipati is a verb of incomplete |
predication, implying etya or encountering. |
55. Here the compassion of Mahadeva is shown. The commentator explains |
that eshu refers to these words; chatanachetanani would include all |
animate and inanimate existences. The word adi following implies heaven |
and all unseen entities. Avyaktamuktakesa is a periphrasis for jiva; |
avyaktam aspashtam yathasyattatha muktah bhanti tirohitam |
nitya-muktatwama sya is the explanation offered. This is, no doubt |
correct. The sense then is that all this has flowed from Maheswara and |
exists for being enjoyed by Jiva. |
56. The allusion is thus explained by the commentator; once upon a time |
the seed of Mahadeva fell upon a blazing fire. The deity of fire removed |
it, unable to consume it. The seed, however, thus removed became |
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