694. The meaning seems to be this: ordinary men regard all external
objects as possessing an independent existence, and their attributes also
as things different from the substances which own them. The first step to
attain to is the conviction that attributes and substances are the same,
or that the attributes are the substances. This accords with the European
Idealism. The next stage, of course, is to annihilate the attributes
themselves by contemplation. The result of this is the attainment of
Brahma.
695. Antaratmanudarsini is explained by the commentator as "that which
has the Antaratman for its anudarsin or witness. The Burdwan translator
is incorrect in rendering the second line.
696. The first 'knowledge' refers to the perception of the true
connection between the Soul and the not-Soul. 'Fruits' mean the physical
forms that are gained in new births. The destruction of the understanding
takes place when the senses and the mind are withdrawn into it all of
them, united together, are directed towards the Soul. Jneyapratishthitam
Jnanam means, of course, knowledge of Brahma.
697. The commentator explains that sorrow arises from the relation of the
knower and the known. All things that depend upon that relation are
transitory. They can form no part of What is eternal and what transcends
that relation.
698. I take the obvious meaning, instead of the learned explanation
offered by Nilakantha.
699. The very Yogins, if led away by the desire of acquiring
extraordinary powers and the beatitude of the highest heaven do not
behold the Supreme.
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