Hence, the word
cannot be taken as referring to the Soul as uninvested with the
lingasarira.
1088. I follow the commentator in his exposition of this verse. Sahitah
is nividah; drisyamanah is explained as 'though unseen by the eye is yet
realised through instruction and by the aid of reason.'
1089. Tapah is rasmi-mandalam. Prati-rupam is pratyupa-dhi. Sattwam is
sattwapradhanalingam. The sense, in simple words, seems to be that the
Yogin beholds within his own body and those of others the Souls or Chits
residing there as invested in subtile forms.
1090. Both atmachintitam and karmajam rajas are governed by Jahatam. The
first means all that is: 'kalpitah in self' i.e., the creations of the
understanding or the mind, implying, of course, the objects of the senses
or the external world. The second means kamadi vyasanam, i.e., the
calamities constituted by desire, etc. Pradhanadwaidhamuktah is one who
is freed from identity with Pradhana or the Universal cause; hence, the
puissance that Yoga brings about. Such Yogins have their subtile forms
under complete control under all conditions and at all times. They can
enter at will into other forms. Sattwatma is linga-dehah.
1091. Satatam qualifies anwitah. Nityam qualifies charishnuh. Sadanityah
is explained by the commentator as in reality terminable, though the
words always etc., have been used. The plain meaning of the verse is that
Yogins, in their linga body, rove everywhere, not excluding the most
blissful regions in heaven itself.
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