, pasyanti. The second line of 36
stands by itself as an explanatory sentence referring to some of the
characteristics of the sadachara that is spoken of. Samsritanam, refers
to men observing the different modes of life; ghoratwam agatam is
samsarandhakaranasakam bhavati. What is meant by this is that the
penances of such men, along with the duties they are called upon to
observe by the particular mode of life they follow, become a terrible
weapon, in consequence of their sadacharah, for destroying the evils of
worldliness. The sadacharah spoken of here is nishkamadharmah. The latter
is no new-fangled theory of men of learning but is puranam saswatam, and
dhruvam. The phalavanti vyushtimanti, and dhruva karmani which fools
regard to be vigyunani and anaikatitikani are, of course, those acts
which are included within the word 'Yoga.' In brief, the speaker, in
these three verses, wishes to inculcate that wise men, whatever their
mode of life, observe its duties. But by virtue of the nishkama dharma
they follow, they convert those duties and their penances into efficient
means for dispelling the darkness of ignorance. Fools, on the other hand,
unable to practise that nishkama dharma, look upon it and Yoga itself as
fruitless and valueless although the rewards these confer are visible.
1251. The sciences that have disputation only for their foremost object,
are, according to the commentator, the sciences of the Lokayatikas, the
Saughatas (or Buddhists), the Kapalikas, etc.
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