If acts are accomplished by
the mind, their fruits must be enjoyed by the person in a state in which
he will have a mind. Emancipation cannot be achieved by either recitation
(japa) or Dhyana (meditation), for both these are acts. Perfect
liberation from acts is necessary for that great end.
662. viz., Taste. etc.
663. Existent, line atom; non-existent, line space; existent-nonexistent,
line Maya or illusion.
664. Aswabhavam is explained by the commentator as Pramatri-twadi vihinam.
665. i.e., one sees one's own soul.
666. i.e., which, though one, divides itself into a thousand form like
the image of the moon in a quantity of agitated water.
667. The analogy consists in this: good and evil fruits, though
incompatible, dwell together; similarly, knowledge, though not material,
resides in the material body. Of course, knowledge is used here in the
sense of the mind or the understanding.
668. It is difficult to understand why the idea of lamps set on trees is
introduced here.
669. The analogy is thus explained. Fire, when fed, bursts into flames.
When not fed, it dies out, but is not destroyed, for with new fuel the
flames may be brought back. The current of the wind ceases, but does not
suffer extinction; for if it did, there would be no current again. The
same is the case with the rays of the Sun. They die in the night, to
reappear in the morning. The rivers are dried up in summer and refilled
during the rains. The body, once dissolved, appears in another form.
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