e., fails to attain to Emancipation beside which heaven itself
with the status of Indra is only hell. Hence, he who transcends the
puissance that Yoga brings about becomes Emancipate.
917. Dhirah is explained as dhyanavan. Santi has reference to
Emancipation, for it is Emancipation alone that can give tranquillity or
final rest. The commentator points out that in this verse the speaker
shows a decided preference for the Sankhya philosophy.
918. Vide Gita, verses 4 and 5, Chapter V.
919. Brahmanam is arsha for Brahmam.
920. I follow Nilakantha's gloss in rendering the words Vidya, Pravritti
and Nivritti, as used in this verse. By the first, the commentator
thinks, is meant that course of instruction in consequence of which error
may be dispelled and truth acquired. The usual illustration of the cord
and the snake is given. The former maybe mistaken for the latter, but
when the mistake ceases, correct apprehension follows. Pravritti has been
sufficiently indicated in the text in which the words of the gloss has
been incorporated. By Nivritti is meant the doctrine of the Sunyavadins
and Lokayatikas (evidently the Buddhists) who seek annihilation or
extinction as the only true Emancipation. Both the Vernacular translators
are wrong. The Burdwan translator, as usual, citing the very words of the
gloss, misunderstands them completely.
921. The construction of the first line is 'yastu achetanah bhavam vina
swabhavena (sarvam bhati iti) pasyan, etc.
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