1675. The doctrine is that unless acts are destroyed, there can be no
Emancipation.
1676. Literally, 'these are not obstacles by external nature,' and are
therefore irremovable by personal exertion of the ordinary kind.
1677. Sanchodayishyanti implies questioned. Here it means questioning the
king internally or by Yoga power.
1678. Utsmayan is explained by the Commentators as 'priding himself upon
his own invincibleness.' Ayaya bhavam implies her determination to make
the king dumb. Visesayan is abhibhavan.
1679. Sammantum is explained by the Commentator as equivalent to samyak
jnatum.
1680. It is difficult to say in what sense the word vaiseshikam is used
here. There is a particular system of philosophy called Vaiseshika or
Kanada; the system believed to have been originally promulgated by a
Rishi of the name of Kanada. That system has close resemblance to the
atomic theory of European philosophers. It has many points of striking
resemblance with Kapila's system or Sankhya. Then, again, some of the
original principles, as enunciated in the Sankhya system, are called by
the name of Visesha.
1681. The mention of Vidhi indicated, as the commentator explains,
Karmakanda. The value of Karma in the path of Emancipation is to purify
the Soul.
1682. K. P. Singha wrongly translates this verse.
1683. There is equal reason in taking up etc., implies that the bearing
of the sceptre is only a mode of life like that of holders of the
triple-stick.
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