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converted into a mountain of gold. Haimagiri is not Himavat or the
mountains of Himalayas as the Burdwan translation wrongly renders it.
57. Ardhe sthita kanta refers to the transformation of Mahadeva into a
form half of which was male and half female, the male half being the half
of his own usual form, and the female half the form of his dear spouse
Uma or Parvati. This transformation is known by the name of Haragauri.
58. The associates of Mahadeva are called Gana. Deva is in the vocative
case. The Burdwan translator wrongly takes deva-ganah as a compound word
and makes a mess of the meaning.
59. The Bombay reading is Vihitam karanam param. The commentator adopts
it, and explains it as vihitam, ajnatam sat jnapitam; param karanam
avyaktasyapi karanam. The Bengal reading, however, is not faulty.
60. The Bengal reading karmayoga is vicious. The Bombay text reads
karmayajna which, of course, is correct. By karmayajna is meant that
sacrifice which is performed with the aid of actual offerings of flowers
and herbs and animals and libations of ghee, meat, etc. These are opposed
to mental sacrifices or manasa yajna. It is curious to see that the
Burdwan translator adheres to the vicious reading and misunderstands the
meaning. Mahadeva transcends the fruits of action, i.e., he has no body
unto which happiness and misery may attach.
61. The Bombay reading savikara-nirguna-ganam is correct. Then Bengal
reading having gunam (and not ganam) as the last word of this compound,
is vicious. The Burdwan translator adheres to the vicious reading and
wrongly renders the compound. K. P. Singha skips over it. Of course,
ganam means sum or total. Rectodbhavam is arsha for Retasodbhavam.
62. Mahadeva's body is half male and half female. The male half has
garlands of bones, the female half garlands of flowers. The male half has
everything that is rejected by others; the female half has all things
that are coveted by others. This particular form of Mahadeva is called
Hara-Gauri.
63. Girimala is explained by the commentator as one that sports on hills
and mountains.
64. All the texts have Bhavaghnaya. The correct reading, however, seems
to be Bhagaghnaya, especially as the reference to Andhaka occurs
immediately after.
65. Vishnu means here the foremost of sacrifices.
66. These articles must be offered to a visitor, whether he stands in
need of them or not.
67. All the texts read Kshirodasagaraschaiva. The correct reading is
Kshirodasagarasyaiva. The nominative may be construed with the previous
line, but the genitive would be better.
68. The commentator does not explain what is meant by,
Vidyunmalagavakshakam. The word go means the Thunder-fire. Very probably,
what is implied is that flashes of lightning and the Thunder-fire looked
like eyes set upon that cloud. Go may also mean jyoti or effulgence.
69. Tadarpani is explained by the commentator as Twatsarupasyaprapika.
70. Kriti is Kriya, i.e., all acts that creatures do. Vikara is the
fruits of kriya, i.e., joy or sorrow that creatures enjoy or endure. The
Bengal texts read pralaya. The Bombay reading is pranaya. The latter is
also the reading that the commentator notices, but when he explains it to
mean tadabhavah, i.e., the absence of joy and sorrow, I think, through
the scribe's mistake, the l has been changed into the palatal n.
Prabhavah is explained as aiswaryya. Saswata is eternal, i.e.,
transcending the influence of acts.
71. Thou art the adi of the ganas. By ganas is meant ganayante
sankhyayante iti ganah, i.e., tattwah.
72. The commentator explains this by saying that thou art the heavenly
felicity which creatures earn by means of their righteous acts. Acts,
again, are performed in course of Time whose divisions are caused by the
Sun.
73. It has been explained in previous Sections that by success in Yoga
one may make oneself as subtile as possible or as gross as possible. One
may also attain to the fruition of all desires, extending to the very
creation of worlds upon worlds peopled with all kinds of creatures. That
Yogins do not create is due to their respect for the Grandsire and their
wish not to disturb the ordinary course of things.
74. Satyasandhah is the Bengal reading. The Bombay reading is
satrasatwah, meaning, as the commentator explains, satya-sankalpah.
75. Vigraham is explained by the commentator as
visishthanubhanbhava-rupam or nishkalam jnaptimatram.
76. In verse 369 ante Upamanyu says that Krishna is to receive from
Mahadeva sixteen and eight boons. The commentator, stretching the words
has tried to explain them as signifying a total of eight, and eight i.e.,
eight are to be obtained from Mahadeva, and eight from his divine spouse
Uma. The language, however, is such that this meaning cannot be put upon
it without doing violence to it.
77. The commentator explains this as 'thou art the cleanser of all
cleansing entities, i.e., it is in consequence of thee, Ganga and the
others have received the power of cleansing other things and creatures.