The second
line of the verse has been expanded a little in the translation,
following Nilakantha's gloss.
728. Deha-yapanam means destruction of the connection the body has with
the soul. In the second line, the performance of acts is prescribed only
as a preparation, for act contribute to purity of the Soul. Acts should
not, the speaker says, be performed from desire of fruit, viz., heaven,
by one desirous of Emancipation. K.P. Singha omits the first line of the
verse, but gives the sense of the second line correctly. The Burdwan
translator mis-understands the gloss he quotes and makes nonsense of the
verse.
729. Vipakram is explained by Nilakantha as pakahinam; and
apakvakashayakhyam as apakva-kashaye pumsi akhya upadesah yasya lam etc.
730. Anuplavan is anusaran; akramya means upamridya.
731. Vijnana here means the loss or absence of knowledge.
732. Yathartham, i.e., for the true objects of life, viz., for acting
righteously and accomplishing emancipation.
733. At first there was only jiva or the Soul having knowledge alone for
its attribute. When it became clothed with Ignorance, the universe sprang
up around it. Consciousness is due to that union of the Soul with
Ignorance. Hence, all things rest on Consciousness, and Consciousness is
the root of all sorrow.
734. The sense of this verse seems to be this: if all things rest on
Consciousness which is an attribute of Ignorance or Delusion, why then
this uniformity instead of the irregularity that characterises all
perceptions in dreams? The answer is that the uniformity is the result of
Past acts, of acts which are due to Consciousness.
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