888. The first line contains only technical terms. Nama means Rigveda.
Hence, it stands for study of all the Vedas. Bheda stands for half, i.e.,
for the wife, who must be associated with her husband in all religious
acts. Tapah is penance; hence it stands for all kinds of observances like
chandrayana, and modes of life, vanaprastha, etc. Karma means such acts
as the saying of morning and evening prayers, etc. Yama is sacrifice like
jyotishtoma etc. Akhya means such acts as lead to good fame, like the
digging of tanks, the making of roads, etc. Aloka, meaning meditation, is
of three kinds. Lastly, comes Siddhi, meaning that emancipation which is
arrived at by one during this life. The instrumental plural kramaih
should be construed as dasabhih karmaih namadibhi sahita Vedeshu
prechate. K.P. Singha has correctly rendered the verse, omitting
reference to Siddhi. The Burdwan translator has totally misunderstood it.
889. Gahanam is explained by the commentator as duravagaham Brahma;
vedavadeshu means, according to him, the rites and observances laid down
in the Vedas. It is better, however, to take it literally, i.e., for the
words of the Vedas. Vedanteshu means 'in the Upanishads,' which come
_after_ the Vedas, Both the Vernacular translators have misunderstood
this verse.
890. This verse is, no doubt, pleonastic. The commentator interprets it
in the way I have rendered it. Yathadharmam, according to him, means
'without transgressing acts and duties consistent with virtue';
yathagamam means 'following the authority of the scriptures'; vikriyate
implies 'do from motives of advantage and gain.
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