Vudyate has manishibhih understood it.
1634. Tattwa is explained by the commentator as anaropitaruom, i.e.,
invested with any form in consequence of Ignorance; Not-Tattwa is
nityaparoksham i.e., always within the ken of the understanding.
1635. That indication is 'I am Brahma.' Such conviction or knowledge even
which characterises those that are awakened or Buddha, is cast off by the
twenty-sixth.
1636. These examples are often used to explain the difference between the
Jiva-soul and the Supreme Soul. The Udumvara is the fruit of the Ficus
glomerate. When ripe and broken, the hollow centre is seen to contain
many full-grown gnats. The gnat lives in the fruit but is not the fruit,
just as the fish though living in the water is not the water that is its
home. Jiva, after the same way, though living in the Supreme Soul, is not
the Supreme Soul.
1637. Parah is Anyah or Chidatman. Paradharma means 'partaking' of the
nature of Kshetra in which he resides. Sameyta is 'kshetrena iva ekebhya.'
1638. This is a simile very often used for illustrating the danger of
pursuing objects of the senses. Collectors of honey used to rove over
mountains, guided by the sight of flying bees. These men frequently met
with death from falls from precipices.
1639. The Burdwan translator renders this verse incorrectly.
1640. This has been repeatedly laid down in the Hindu scriptures. Gifts
produce no merit unless made to deserving persons. If made to the
undeserving, instead of ceasing to produce any merit, they become
positively sinful.
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