1092. The meaning is this: like Yogins, ordinary men even have the
linga-sariram. In dreams, the gross body is inactive. Only the subtile
body acts and feels. The Burdwan translator misunderstands this verse
completely.
1093. Atikramanti is understood at the end of the verse. Vajropamani is
explained by the commentator as 'so undying that they are not destroyed
at even the universal destruction; hence, of course, the karana bodies.'
The karana bodies are the potentialities, existing in the tanmatra of the
elemental substances, of forming diverse kinds of linga bodies in
consequence of the acts of Jiva in previous periods of existence.
1094. Etat is: maduktam vakyam; yogam implies yogapradhanam. Samadhau
samam has reference to 'yogam.' What are the speaker wishes to say in
this verse is that dhyana is not laid down for Sannyasins alone but it is
laid down for all others as well.
1095. Pradhanam is Avidya or Ignorance. Viniyoga is Viparinama. The
particle anu always interpreted as 'following' the scriptures or some
special branch of knowledge that treats of the subject spoken of.
1096. The correct reading is ayasaih meaning 'made of iron,' and not
'ayasaih.' K.P. Singha adheres to the incorrect reading. The chains of
iron here are either the diverse longings cherished by worldly men, or,
perhaps, the bodies with which men are invested.
1097. The dual genitive duhkhayoh is used because worldly sukha also is
regarded as duhkha. 'Tyajamannah' is equivalent to 'tyaktum ichccha.
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