1779. Niyuktah means employed. I take it to imply employed in the task of
conquering Nature. It may also mean, set to their usual tasks by the
influence of past acts. Nature here means, of course the grand laws to
which human existence is subject, viz., the law of birth, of death, of
disease and decrepitude etc.
1780. Uparyupari implies gradual superiority. If one becomes wealthy, one
desires to be a councillor; if a councillor, one wishes to be prime
minister; and so on. The sense of the verse is that man's desire to rise
is insatiable.
1781. The reading I prefer is asathah and not sathah. If the latter
reading be kept, it would mean of both descriptions are seen to pay court
to the wicked.
1782. Avavandhah is low attachments, implying those that appertain to the
body. In fact, the acquisition of the body itself is such an attachment.
What is said here is that Jiva who has become enlightened becomes freed
from the obligation of rebirth or contact with body once more.
1783. The mass of effulgence constituting the Sun is nothing else than
Brahma. Brahma is pure effulgence. Savitri-mandala-madhyavartir-Narayanah
does not mean a deity with a physical form in the midst of the solar
effulgence but incorporeal and universal Brahma. That effulgence is
adored in the Gayatri.
1784. The commentator takes Shomah to mean Shomagath Jivah. He does not
explain the rest of the verse. The grammatical construction presents no
difficulty. If, Shomah be taken in the sense in which the Commentator
explains it, the meaning would be this.
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