686. The objects to be abandoned are those which the senses apprehend and
those which belong to primordial matter. Those last, as distinguished
from the former, are, of course, all the linga or subtile forms or
existents which are made up of the tanmatras of the grosser elements.
687. Or, regains his real nature.
688. I adopt the Bombay reading aptavan instead of the Bengal reading
atmavit. Pravrittam Dharmam, as explained previously, is that Dharma or
practice in which there is pravritti and not nivritti or abstention.
689. The sense is this: by abstaining from the objects of the senses one
may conquer one's desire for them. But one does not succeed by that
method alone in totally freeing oneself from the very principle of
desire. It is not till one succeeds in beholding one's soul that one's
principle of desire itself becomes suppressed.
690. The separate existence of an objective world is denied in the first
clause here. All objects of the senses are said here to have only a
subjective existence; hence the possibility of their being withdrawn into
the mind. The latest definition of matter, in European philosophy, is
that it is a permanent possibility of sensations.
691. Te is explained by the commentator as Brahmabhigatah. K.P. Singha
wrongly renders the last foot of the second line. The Burdwan version is
correct.
692. Te in the first line is equal to tava.
693. I follow the commentator in so far as he is intelligible. It is
evident that the words Jnanam and Jneyam are used in the original not
consistently throughout.
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