1616. The soul weaves a cocoon with attributes (or, acts which result
from attributes), and though free deprives himself of freedom.
1617. Made of Chit and Not-Chit combined.
1618. The sense seems to be that the obligation to explain a treatise in
the midst of a conclave always stimulates the best faculties, and if it
is a conclave of the learned the friction of intellects is sure to bring
out the correct sense.
1619. For enables them to conquer Ignorance.
1620. When Pranayama is performed with the aid of mantras or yapa, it is
said to be saguna or sagarbha or endued with substance. Concentration of
mind, however, is made without the aid of such yapa.
1621. The two and twenty sanchodans of Preranas are the two and twenty
modes of transmitting the Prana breath from the toe of the foot to the
crown of the head. That which transcends Prakriti is the Supreme Soul.
1622. The reading I adopt is na-kathyate.
1623. Atmanah is Iswarat parah.
1624. Parisankhyadarsanam is explained by the commentator thus:
Parisankhyanam, is parivarianam, i.e., the gradual pravilapam of errors;
Lena darsanam or sakshatkaram.
1625. The commentator explains that nistattwah means nirgatam tattwam
aparoksham yasmat.
1626. Param Aparam, and Avyayam are theirs in consequence of
Ajksharabhavatwa. Aparam means satyakamatwa, satyasamkalpatwa, etc.'
i.e., puissance. Param is the indescribable felicity of Samadhi. The
Srutis declare that knower of Brahma becomes Brahma.
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