1077. Anweti is explained as vardhate.
1078. The reading I adopt is saviseshani, and not aviseshani although the
latter is not incorrect. In treatises on yoga, viseshah imply the gross
elements and the eleven senses including the mind. Aviseshah imply the
five subtile elements (tanmatrani) and buddhi. By Gunan is meant Mahat
and Avyakta or Prakriti. If aviseshani be taken, the reference to the
subtile elements would imply that the grosser once have already been
transcended.
1079. Atikrantaguna-kshayam, i.e., one who has transcended disregards the
very puissance that the destruction of the gunas is said to bring about.
1080. Karyyatam is Prakriti which alone is active, Purusha being
inactive. Paramam karanam is, of course, Brahma uninvested with
attributes.
1081. Dwandwani is governed by anushthitah. Mahat here is elaborate. The
speaker, having first discussed the subject elaborately, intends to speak
of it in brief in this Section.
1082. Panchasu is explained by the commentator as Panchatmakeshu. Hence,
he properly points out that bhava and abhava and kala are included by the
speaker within bhutas or primary elements. Bhava implies the four
entities called karma, samanya, visesha and samavaya. By abhava is meant
a negative state with respect to attributes not possessed by a thing. We
cannot think of a thing without thinking of it as uninvested with certain
attributes whatever other attributes it may possess.
1083. Enlarged, the constructions of the original becomes thus:
'uttareshu (bhuteshu) (purvabhuta) gunah (santi).
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