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TATTVA - KAUMUDI
NOTES
The first benedictory stanza -75112*i etc., is taken from ÀO (8.4). aao has changed the readings as follows — (6) 7914: in place of F697:; (c) 37 da TqHIOTT A in place of Fish THTOTSTA; (d) gerai i 34672 in place of
ERHAN YAMTAFÌSST: 1 The change was, of course, necessary in view of the idea of plurality of souls in Aicy, which is nct favoured by the readings of the उपनिषद्. The वेदान्तिन explain this verse quite differently. TETTI has refuted the claim of the nices that this verse lays down the principles of the ficou system. For fuller discussion, see TIETHIST on
Harrastara (1. Æ. 3.2.c). It has already been pointed in the Introduction that this verse gave rise to the idea of the three Its. It is, therefore, in the fıtness of things that this verse should have been chosen by वाच० for मङ्गलाचरण.
About कपिल, आसुरि, पञ्चशिख and ईश्वरकृष्ण, see Introduction.
efütter. The word ya stands for living beings according to arrit.
आधिदैविक, according to गोड०, includes miseries due to cold, heat, wind etc., because these are due to supernatural powers. On Carathi , Davies remarks—“But in old time, gods of higher class, and not demons merely, were supposed to afflict men with disease and pain. In the Rig Veda (.i. 33, 7), Gritsamada prays to Rudra that he may be freed from his bodily pains, which he affirms to have been sent by the Devas or gods ( daivya)." (p. 15). ____ The reading adopted by गौड०, vis., तदभिघातके 1s more expressive of the pict idea of complete cessation of pain, than anat of argo ( See, S. N. S., 1, in. ). cf. fata. Guerreriarency Trü: ( FT. .?.?). The reading of 790
