This sloka is not correctly printed in any of the texts that I have seen.
The sloka commencing with Adushta and ending ratheshu cha does not occur in texts except those in Bengal.
After 19 occurs a complete sloka in the Bombay text which does not appear to be genuine.
There seems to be a mistake in this sloka in its reference to the Pandavas.
There is a slight difference of reading in thissloka as it occurs in the Bombay text.
There is a curious document germane to the subject of this sloka copied in the official notes of Sir Robert Chambers (Chief Justice of the Calcutta Supreme Court) in July 1791.
He explains the enormity of the offence described in this sloka to consist in the contempt of Court.
Footnote 59: This sloka is by no means unambiguous: but it is satisfactorily explained by the Commentator, who says: "What course is to be adopted where two parties simultaneously present themselves to the Court and tender proofs?
We do not insert this additional sloka for the reasons stated in note [79] supra.
We have, in sloka 70, rendered the word 'infidels.
Footnote 79: Between this and the succeeding sloka another is introduced in the text of the Calcutta edition; viz.
Gunakrishta in sloka 76 b, may also mean that the princess was attracted by the good qualities of her opponent.
Whosoever shall read respectfully even a sloka of it, or whosoever shall hear it read, even they two shall immediately be freed from their curse.
The sloka is omitted in all the three India Office MSS.
For uttama in the 1st half ofsloka 6 I read upama.
Sloka by sloka and book by book, he composed the Ramayana; and as long as mountains endure and rivers run towards the sea, so long will it be repeated by the lips of mankind.
There is an ancient Sloka sung by king Marutta, agreeable to Vrihaspati's opinion, O monarch, about the duty of kings.
In the scriptures composed by Vrihaspati, a Sloka was in days of old applicable to the present matter.
The following slokais repeated:--"I am giving you a virgin decorated with jewels, to enable me to obtain religious merit.
At the close thereof, a sloka called Charma sloka, in praise of the deceased, is composed and repeated by some one versed in Sanskrit.
The Bhagavata renders this famous saying into the eighteenth sloka of the 6th.
He had by his wife Kirti one son Brihat Sloka (great fame).
Bhrigu and other Prajapatis who are the ordinary dwellers of Mahar Loka, are described in one sloka of Bhagavata, as bearing the life period of one Kalpa.
Once a Pandita prided himself before Sri Chaitanya on his having put an interpretation upon a certain sloka of the Purana different from that of Sridhara Svami.
Sridhara explains this Sloka and the following ones as a veiled adoration of Sri Krishna.
The sixth sloka explains this: -- "It is Krishna who causes bliss.
He further supports his position while commenting onsloka XL, of Vrindavana Kanda.
In the next sloka it is said that the Yogins who go to Mahar Loka, remain there till the end of the Kalpa, when at last they go to Satya Loka.
Commenting on this, Sankaracharyya quotes a Sloka from Anugrta: "The world of the gods is surrounded by performers of works.
The next Sloka refers to the performers of prohibited Karma).
When now the text, in the sloka 'where all difference has vanished' (Vi.
What that sloka represents as the object of meditation is (not the Unevolved but) the intelligent Self, i.
Moreover, in the very sloka under discussion it is said that that being is the abode of the mind and the five vital airs, and this also is a characteristic attribute of the individual soul.
This the next sloka further explains 'when knowledge is pure,' &c.
Hence also the sloka last referred to does not sublate the reality of the world.
Hence the sloka cannot refer to that Self, and hence Brahman is different from that Self.
Brahman; but this does not mean absolute oneness of nature; because in this latter case the second 'being' would be out of place and the sloka would contradict what had been said before.
In this connection, the followingsloka is recited respecting the meaning of Narayana.
The third was commented on by Abhinava-gupta, and opens with the sloka given in the Sarva-Darsana-Sangraha, p.
Footnote 451: This seems a variation of Sloka 7 of the Amrita-nada Up.
I understand the last sloka as showing the inapplicability of "presumption" or artha-patti.
Footnote 23: This refers to an obscure slokaof Udayanacharya, "where a reciprocal and a non-reciprocal universal connection (i.
End of the Maha Ramayana of the sage Vasishtha and spoken by Valmiki, relating the boyhood of Rama and consisting of thirty-two thousand sloka stanzas.
This extravagant sloka is omitted in other editions of this work).
