e., a portion of space in
and about the lunar orbit.
683. This is a very difficult verse and the distinction involved in it
are difficult to catch. Of course, I follow the commentator in rendering
it. What is said here is that in a dream, Vyakta (manifest body) lies
inactive, while the Chetanam (the subtile form) walks forth. In the state
called Sushupti (deep slumber which is like death) the indriyasamyuktam
(the subtile form) is abandoned, and Jnanam (the Understanding), detached
from the former, remains. After this manner, abhava (non-existence, i.e.,
Emancipation) results from destruction of bhavah or existence as subject
to its known conditions of dependence on time, manner of apprehension,
etc., for Emancipation is absorption into the Supreme Soul which is
independent of all the said conditions. The commentator explains that
these observations become necessary to show that Emancipation is
possible. In the previous section the speaker drew repeated illustrations
for showing that the soul, to be manifest, depended on the body. The
hearer is, therefore, cautioned against the impression that the soul's
dependence on the body is of such an indissoluble kind that it is
incapable of detachment from the body, which of course, is necessary for
Emancipation or absorption into the Supreme Soul.
684. Caswasasya is an instance of Bhavapradhananirdesa, i.e., of a
reference to the principal attribute connected by it.
685. Indriaih rupyante or nirupyante, hence Indriyarupani.
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