e., before
the Destroyer makes thy senses so, etc.'
1730. The road in which thyself shalt be in front and thyself in the rear
is the road of Self-knowledge. The Burdwan translator does not understand
how the first line comes to mean Knowledge of Self! Accordingly, though
he uses the word amajnana (following the Commentator), yet he erroneously
repeats some of the words used in the line.
1731. The last word of the second line is muchyate and not yujyate. If
yujyate be adhered to, meaning would be 'freed the consequences of
ignorance and error, he would succeed in attaining to Brahma.'
1732. This is a very abstruse verse. I have rendered it, following the
lead of the Commentator, Srutam, he explains it 'the knowledge, born of
vedic declarations like Tattwamasi etc. Sarvamasnute is equivalent to
samastam Brahmandam vyapnoti, meaning such knowledge leads to sarvatmyam,
i.e., omniscience Tadetat etc., i.e., that omniscience is the darsanam,
of parampurushartha or Moksha. Kritajna upadishtam artham is Samhitam.
1733. The sense is that in course of our repeated rebirths we have got
these relations repeatedly and will get them as repeatedly. But we are,
in reality, quite unconnected with them. Their union with us like the
union of pieces of wood floating in a river, now joined together
temporarily, now separated.
1734. Mokshadaisikam is explained by the commentator as
Mokshandeshataram. K. P. Singha wrongly renders this word. This section
is called pavakadhyayanam, meaning chitta-sodhakadhyayanam, that is, the
lesson which, when read and mastered, is to lead to the cleansing of the
heart.
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