777. The religion of Pravritti consists of acts. It cannot liberate one
from rebirth. The whole chain of existences, being the result of acts,
rests upon the religion of Pravritti. The religion of Nivritti, on the
other hand, or abstention from acts, leads to Emancipation or Brahma.
778. Nidarsarkah is explained by the commentator as equivalent to
drashtum ichcchan.
779. Avyakta or Unmanifest is Prakriti or primordial matter both gross
and subtile. That which transcends both Prakriti and Purusha is, of
course the Supreme Soul or Brahma. Visesham, is explained by the
commentator as 'distinguished from everything else by its attributes.'
780. i.e., as the commentator explains, Purusha is non-creating and
transcends the three attributes.
781. Asamhatau is explained by the commentator as atyantaviviktau.
Purushau implies the two Purushas, i.e., the 'Chit-Soul' and the Supreme
Soul.
782. The four topics are these: the points of resemblance between
Prakriti and Purusha, the points of difference between them: the points
of resemblance between Purusha and Iswara; and the points of difference
between them. The four considerations that cover these topics are absence
of beginning and end, existence as chit and in animation, distinction
from all other things, and the notion of activity.
783. Yoginastam prapasyanti bhagavantam santanam--even this is what
people always say to yoga and yogins.
784. The commentator in a long note explains that what is really implied
by this verse is that one should betake oneself to some sacred spot such
as Kasi for casting off one's life there.
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