1060. Janmasamartham is explained as certain to be acquired by virtue of
birth or of the practice of the duties laid down for one's own order.
Parayanam is moksha-prapakam.
1061. The Bengal reading buddhah is preferable to the Bombay reading
Suddhah which would be pleonastic in view of what follows in the second
line.
1062. Lokam is explained as lokyate iti lokah, i.e., objects of enjoyment
such as wife, etc., aturam, is afflicted with faults or defects. Ubhayam
kritakritam is as the commentator explains, sokasokarupam or aropitam and
anaropitam.
1063. Many of the verses of this and the previous section correspond with
those of section 194 ante. Many verbal changes, however, are noticeable.
In consequences of those changes, the meaning sometimes becomes lightly
and sometimes materially different.
1064. Gocharaebhyah, literally, pastures, is used here to signify all
external and internal objects upon which the senses and the mind are
employed. Their proper home or abode is said to be Brahma.
1065. The absence of anything like precision in the language employed in
such verses frequently causes confusion. The word atma as used in the
first line is very indefinite. The commentator thinks it implies
achetanabuddhi, i.e., the perishable understanding. I prefer, however, to
take it as employed in the sense of Chit as modified by birth. It conies,
I think, to the same thing in the end. The 'inner Soul' is, perhaps, the
Soul or Chit as unmodified by birth and attributes.
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