The
fact is, the gloss itself sometimes requires a gloss. Verses 3 and 4 and
connected with each other. In verse, 3, the speaker mentions two
analogies viz., first, that of iron, which is inanimate, following the
loadstone, and, second, of Swabhavahetuja bhavah (meaning, as already
explained, all such consequences as are born of the acts of previous
lives), as also anyadapi, i.e., all else of a similar nature, meaning, of
course, the consequences of 'Avidya' or 'Maya' which flow directly from
Brahma instead of former acts. In verse 4, reference is again made to
avyaktajabhavah, meaning propensities and possessions born of 'Avidya' or
'Maya'. This is only a repetition, in another form, of what has already
been stated in the second line of verse 3. The commentator explains this
very clearly in the opening words of his gloss. After this comes the
reference to the higher propensities and aspirations that are in the
Soul. The grammar of the line is this: Tadvat Kartuh karanalakshanah
(bhavah) karanat abhisanghathah. The plain meaning, of course, is that
like all the darker and indifferent propensities and possessions that
come to the Soul in its new life, born of the acts of past lives, all the
higher aspirations also of the Soul come to it from Brahma direct. The
word karana is used in both instances for Brahma as the Supreme Cause of
everything.
722. The sense is this: In the beginning there was nothing save the
Chit-Soul. Existent objects exist only because of Ignorance having
defiled the Soul.
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