Jagat

Now let us look at the second half of the verse: ata RSayo dadhus tvayi mano-vacanAcaritaM katham ayathA bhavanti bhuvi datta-padAni nRNAm The immediately obvious translation here is that the Rishis place ( dadhuH ) in You ( tvayi ) their thoughts, deeds and actions. But both Sridhara and Jiva divide mano-vacana-Acaritam in a different way as, "the actions of the mind" and "the actions of the speech." Sridhara interprets the first to be the tAtparya , or inner sense, and the abhidhA, which in the overall context of the chapter means the direct meaning. In other words, this is about the actions of the Shrutis: the inner meaning applies to You ( tvayi ), the personal God, as do the meanings of the words themselves. Now the last line is, according to Sridhara Swami the alankara (rhetorical device) known as nidarshana , to Jiva it is an arthantara-nyasa . There is also the alankara known as drishtanta , or example. The three are quite similar and it is a bit hard to ...

Slogging away on the Bhagavat-sandarbha . So many distractions it is hard to give the attention to this book that I am supposed to be giving it. I am currently working on the final leg of the journey through some of the most difficult passages of all. That is, the Shruti-stuti in chapter 87 of the Tenth Canto. In section 87 of the Bhagavat-sandarbha (according to our new number system, Heaven forgive us), Sri Jiva takes us through a number of the verses that are in this Stuti, which without a doubt is one of the most important in the entire Bhagavatam. Why? Well, the Bhagavatam indicates in the very first verses and claims in several others to be the essence of the Vedānta or the Upanishads. The Shruti-stuti is one place where many of the most important texts of the Upanishads are referred to, sometimes directly, sometimes obliquely, and so give a fairly good idea of the Bhagavata author's interpretation of the Vedānta. The verses themselves are mostly not very easy to unde...