The object of this verse is to establish the identity of
the understanding with the senses, the mind, and the attribute with the
senses and the mind apprehend. Both the vernacular versions are
inaccurate.
1047. The three attributes of Rajas, Tamas, and Sattwa do not spring
front any different thing but from their own counterparts existing in a
previous state of existence or life. They arise from their respective
states as they existed with the Chitta or understanding in a previous
life. Hence Chitta, and the objects of the senses and the senses also
arising from it, are all affected by these three Gunas.
1048. The last word in the first line is not prabodhita but aprabodhita.
1049. In the original, the word atman is used in various senses.
Sometimes it stands for the Jiva-soul, sometimes for the Supreme Soul,
sometimes for essence or the principal portion of anything, sometimes for
one's own self, and sometimes even for the person or body. It is not
difficult to distinguish in which sense the word is used in what place.
1050. Vela is tide or current. The Understanding, although it exists with
the three states of Sattwa, Rajas, and Tamas, can yet transcend them by
Yoga. The ordinary and extraordinary states of the understanding are
spoken of in this verse.
1051. The Bengal texts make this a verse of one line. In the Bombay text,
verse 9 is made a triplet, so that this line is included in it. Medhyani
is explained as medha, rupadi jnanam, tatra tani.
Pages:
2860
2861
2862
2863
2864
2865
2866
2867
2868
2869
2870
2871
2872
2873
2874
2875
2876
2877
2878
2879
2880
2881
2882
2883
2884