981. Na vartate does not mean annihilated but, as the commentator
explains, aham asmi iti na jana atmanam.
982. Manasena karmana is explained by the commentator as sankalpena.
983. The meaning is this: the man of acts is like the new-born moon,
i.e., subject to growth and decay.
984. This has been explained in a previous section.
985. The soul resides in the body without partaking of any of the
attributes of the body. It is, therefore, likened to a drop of water on a
lotus leaf, which, though on the leaf, is not yet attached to it, in so
much that it may go off without at all soaking or drenching any part of
the leaf. Yogajitatmakam is yogena jito niruddha atma chittam yena tam,
as explained by the commentator.
986. Literally, 'Tamas and Rajas and Sattwa have the attribute of Jiva
for their essence.' The particular attribute of Jiva here referred to is
the Jnanamaya kosha. Jiva, again, is all accident of the Soul. The Soul
comes from the Supreme Soul. Thus the chain of existence is traced to the
Supreme Soul. In verse 20 again it is said that the body, which by itself
is inanimate, when it exists with the Soul, is an accident of Jiva as
uninvested with attributes.
987. I follow Nilakantha substantially in his interpretation of this
verse. Two kinds of creation are here referred to as those of which Vyasa
has spoken in the previous Sections. The first is Ksharat prabhriti yah
sargah, meaning that creation which consists of the four and twenty
entities commencing with Kshara or Prakriti.
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