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NOTES: CHAPTER SEVEN 470 vic膩rya / yata 盲tmani harau ratir bhavet / tad eva man陌峁�aya
adhyavasyat niscitavan, JLS, p. 65.
84ya nirv峁泃is tanubh峁泃膩m tava p膩dapadmadhy膩n膩d
bhavadjanakath膩艣rava峁噀峁嘺 v膩 syad / sa brahma峁噄 svamahimany
api natha ma bh奴t kim tv ant膩k膩silulit膩t patat膩m viman膩t.
This is a difficult verse. Sridhara comments:
"It may be objected that, while the joy of heaven, etc.
can be obtained through [rituals] motivated by selfish
desire, it cannot be [attained] by desireless worship.
Therefore he [Dhruva] says, 'The complete fulfillment,
etc.' The phrase 'even in all its greatness' means
'even in its innate bliss-form'; 'let not' means 'is not
found.' Is it necessary to say that this [fulfillment]
does not exist [for those falling] from celestial cars
`crushed' (i.e., `cleaved') 'by the sword of death'
(i.e., `by Time') (nanu svarg膩disukham sak膩mai岣� pr膩pyate
ni峁�k膩mabhajane tan na syad ity ata aha yeti svamahimani
nijanandarupe pi m茫 bh岷�t na bhavatity artha岣� antakasy膩-
sin膩 k膩lena lulit盲t kha峁囜笉itad vim膩n膩t s膩 n膩st墨ti kim u
vaktavyam, JLS, p. 180).
Vi峁ａ箛u Purf's remarks indicate essential agreement:
"Since in reality the joy of hearing [the Lord's
glories] is superior even to liberation, it is proper to
speak of it as a goal of life in its own right. Nirv峁泃i
means 'joy.'.
In Brahman' means 'in the state of
liberation.' If that joy is not found even there, it
goes without saying that it will not be enjoyed by
persons 'falling from celestial cars' (i.e., from
heaven) `crushed' (i.e., attacked) by the sword of death
(i.e., Time)" (vastutas tu mok峁Ｄ乨 api 艣rava峁嘺sukham
garfya iti svata岣� puru峁�arthatvam evai峁�am yuktam iti
nirv峁泃i岣� sukham /*
brahmani mok峁Ｄ乿asth膩y膩m apity
artha岣� / sa nirv峁泃ir ma bhut na bhavati yadi tada
antaka岣� k膩la evasi岣� kha岣峠as tena lulit蓷d upadrut膩d
vim膩n膩t svargade岣� patat膩m jan膩n膩峁� tat sukham na
bhavat墨ti kim v膩cyam iti, Kantim膩la, BRA, p. 74).
The idea is that neither the celestials nor those merged in
Brahman enjoy a bliss as great as that enjoyed by embodied
bhaktas. Cp. BG 9.20-21.
鈥�
85 sadhana, the means to the highest goal, and not
the goal itself. See note 42.
86ahaituka, "not of the reasoning kind. Vi峁ａ箛u Purt
comments: "knowledge,' whose object is the Self; `not
dependent on reasoning,' not requiring proof, not the object
of dry argumentation, i.e., Upanisadic knowledge" (j帽膩nam
盲tmatattvavi峁�ayam ahaitukam hetu艣奴峁噛am 艣u峁�katark膩dy-
agocaram / aupani峁�adam ity artha岣�, Kantimala, BRA, p. 7).
He seems again to follow Sridhara, who glosses: ahaitukam
艣u峁�katark膩dyagocaram aupani峁�adam ity artha岣�, JLS, p. 16.