Acts have three attributes: for some are Sattwika (good),
as sacrifices undertaken for heaven, etc., some are Rajasika (of the
quality of Passion), as penances and rites accomplished from desire of
superiority and victory; and some are Tamasika (of the quality of
Darkness), as those undertaken for injuring others, notably the Atharvan
rites of Marana, Uchatana, etc.: this being the case, the Mantras,
without acts, cannot be accomplished, are necessarily subject to the same
three attributes. The same is the case with rituals prescribed. It
follows, therefore, that the mind is the chief cause of the kind of
fruits won, i.e., it is the motive that determines the fruits, viz., of
what kind it is to be. The enjoyer of the fruit, of course, is the
embodied creature.
659. There can be no doubt that Nilakantha explains this verse correctly.
It is really a cruce. The words Naro na samsthanagatah prabhuh syat must
be taken as unconnected and independent. Na samsthana gatah is before
death. Prabhuh is adhikari (jnanphale being understood). K.P. Singha
gives the sense correctly, but the Burdwan translator makes nonsense of
the words.
660. The subject of this verse as explained by the commentator, is to
inculcate the truth that the result of all acts accomplished by the body
is heaven where one in a physical state (however subtile) enjoys those
fruits. If Emancipation is to be sought, it must be attained through the
mind.
661. The sense depends upon the word acts.
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