meaning of the Vedic words can be understood. But if someone tries to draw the meaning of the Vedic mantras only on the basis of the Aṣtādhyāyī without using the uṇādi sūtras and the Nirukta, he will get the incorrect meaning of the mantras and that’s what the European translators have done. The most popular of the several sets of uṇādi sūtras is the one that has been commented upon by Ujjvaladatta, with the help of the uṇādi sūtras of Bhaṭṭoji Dīkṣita, and others. The uṇādis with the Vṛtti of Bhaṭṭoji Dīkṣita has been printed in all the editions of the Siddhāntakaumudī, but without any index.

In the Harināmāmṛta Vyākaraṇa, the grammar system composed by Śrī Jīva Goswāmī, he found mention of only fifty letters in the section dealing with the names of the various

groups of vowels and consonants. (सं�ा पाद). By the study of the arrangement of letters

(matrika) in the Matṛkanyāsa and other books, he found no mention anywhere of a half-

syllable. There is a subtle and illuminating iconicity (सगुणब्रम配व) in the nomenclature used for the technical terms in this grammar, which generate Bhakti in the mind of the student; the relationships between forms in Krşņa’s and Vaişņava mythology carefully mirror relationships between elements in the grammar.

The recital of God’s name (Harināma) is by itself sufficient to destroy even the worst of sins; but insincerity of mind (kauṭilya), irreligiosity (aśraddhā), and attachment to those things which impede our attachment to God are the worst vices; for through their presence the revelation of the process of bhakti in the mind is obstructed, and such persons cannot attach themselves to God.

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