, impelling us to do the right and avoid the wrong, and
approving when right is done and wrong avoided. But these functions may
easily be attributed to some other principle. At any rate, when the
question is one of nomenclature only, the last two functions may be taken
away and the word Soul applied to indicate the Conscience as the faculty
of discrimination only.
613. The qualities here referred to are those of Sattwa (goodness), Rajas
(passion), and Tamas (darkness). What is meant by this verse is that such
a person transcends the qualities instead of the qualities transcending
him and his acts.
614. Nilakantha takes the third line as elliptical and is for supplying
te labhante.
615. I follow the commentator in his exposition of this verse.
Anavisandhipurvakam is explained as nishkamam. Ubhayam is
prachinamaihikam cha karmam. Apriyam is equivalent to vadham. The
substance of priyam, etc., is thus given: Moksham prati tu karmanah
karanatwam duranirastam.
616. Aturam is explained as pierced by lust, wrath, etc. Asuyate is
equivalent to dhikkaroti. Janah is explained by the commentator as
parikshakah but it would be better to take it as standing for people
generally. Tasya is an instance of the genitive for the accusative. Tat
refers to nindyam karma, sarvatah means sarvashu yonishu. Janayati Janena
dadati. The object of the verse is to show that sinful acts produce fear
both here and hereafter.
617. Loka is in the locative case, the final vowel indicating to the
locative having been dropped for sandhi.
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