41
"ashness he ventured to aim his arrow at Siva-and was
imself destroyed in the end.
Vs. 84.-युक्तम्-1t is but proper. चीन्कृति:--ehatter. आतिथेयी -
weloome, अनिथिषु साधुः आनिथेयी, aceording to 'पथ्यनिथिवसतिस्वपतेर्व्य् । '
Pan. 4. 4, I04. मर्कटानां सभायाम् etc.-The poet vividly desoribes
what will happen when monkeys ( biological and meta-
phorica! too ! ) gather together.
Jagannātha had ever had the good (!) fortune of attending
solitica! meetings. And Jagannātha knew practically-not
scientically as
Darwinian theory before Darwin !
One wonders whether
the
European scientist did later-the
e metre is उपजानि.
Vs. 85.-3T-Olear, A clear head is well called by the
poet & better possession than ordinary jewels.
The rising darkness of Duality. According to Advaita Phi-
losophy, the only thing that really exists in aa everything
else being non-existent, only an illusion brought about my
primary Nescience.
mena existence are therefore unreal, and misleading. Hence
( Duality ) is called 'darkness ' because it does not really
exist, A ay etc.-The real Sāstra is that which dispels the
darkness of Duality' and enables one to realize the maaa a a
aRaa a a Knowledge of facts. Facts can never be altered; hence
their knowledge would spare many troubles which one
would otherwise experience. Or aaaaa h may be understood in
the senee of the realization of the Reality (a ) i. e. of aa-
दुर्वासनानों चयः- The mass of evil impzessions.
Vs. 85.-अच्छा-0lear.
दैतान्धकारोदयः
raa-
The differences & distinctions of pheno-
किं
शास्रम्
Vs. 86.-aaThe Vedānta philosophy. The word has
passed through various vicissitudes of meaning. Originally it
denoted the Upanişads which are the last portions of Vedie
literature. वैराम्यम्-विगतो रागो यस्मात् तस्य भावः- The attitude of
disinterestedness, when one rises superior to worldly entice-
ments. मैनाक-The name of a mountain. मैनाक अकs the son of