The word tulyalakshanah is skipped over by both the Bengali translators.
926. By para is meant the Chit or Soul, by avara, all else, i.e., non-ego
or matter. The words Prajna, Jnana, and Vidya are all as used here,
equivalent. The second line of this verse is wrongly rendered by both the
Bengali translators, the Burdwan translator, as usual, not understanding
the words of the gloss he quotes.
927. It is difficult to render the word cheshta as used here. Ordinarily
it implies effort or action. It is plain, however, that here it stands
for intelligent energy, implying both mental and physical effort or
action, for its function is to distinguish or differentiate.
928. The itarani do not refer to Pisachas as rendered by K.P. Singha, but
to birds which are called Khechare or denizens of the sky or air.
Khechara may include Pisachas, but these are also Bhuchara or denizens of
the surface of the earth.
929. The commentator explains that for ascertaining who are uttama or
foremost, the middling, or intermediate ones are first spoken of and
their distinctions mentioned in the following verses. Of course, the
foremost are foremost, and the intermediate ones can never be superior to
them. For all that, intermediate ones are observers of the duties of
caste; the foremost ones are not so, they having transcended such
distinctions; hence, tentatively, the ignorant or popular opinion is
first taken, to the effect that the observers of caste are superior to
those who do not observe Jatidharma.
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