It
will be seen that the weakness of the reasoning is due only to incorrect
notions about the objects referred to.
670. Exists in its own nature, i.e., unaffected by attributes and
qualities and accidents.
671. Some of the Bengal texts read sumahan and subuddhih in the second
line. Of course, this is incorrect. The true reading is samanah and
sabuddhih, meaning 'with mind and with understanding.' In the Bombay
edition occurs a misprint, viz., sumanah for samanah. Nilakantha cites
the correct readings.
672. The Burdwan translator misunderstands the word Linga as used in both
14 and 15. K.P. Singha also wrongly renders that word as it occurs in 15.
The commentator rightly explains that Linga has no reference to
Linga-sarira or the invisible body composed of the tanmatra of the primal
elements, but simply means the gross body. In 14, he says, Lingat
sthuladehat, Lingam tadeva dehantaram. In 15, anena Lingena Savibhutena.
Adristhah means alakshitah. A little care would have removed such
blunders.
673. The commentator cites the Gita which furnishes a parallel passage,
viz., Indriyani paranyahurindriyebhyah param manah, etc.
674. This verse seems to show that the Rishis had knowledge of
spectacles, and probably also, of microscopes. The instrument that shewed
minute objects must have been well known, otherwise some mention would
have been made of it by name. The commentator calls it upanetra.
675. By death on sleep.
676. Yugapat means simultaneous: atulyakalam means differing in point of
time in respect of occurrence: kritsnam qualifies indriyartham; Vidwan
means Sakshi; and ekah, independent and distinct.
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