The Mahabharata of Krishna-Dwaipayana Vyasa (4 vols., libros 1–18) · 3 · 127

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.

1627. Hence, as the commentator explains, by knowing what is called the Unmanifest one is capable of attaining to omniscience.

1628. What is stated here is this, the Unmanifest or Prakriti, by modification, produces Mahat and the other principles. But the agency of Purusha also is necessary for such production, for Prakriti can do nothing without Purusha, and Purusha also can do nothing without Prakriti. The principles of Mahat and the rest, therefore, may be said to have their origin as much in Purusha as in Prakriti. Beside, the two being naturally dependent on each other, if Prakriti be called Kshara, Purusha also may be so called.

1629. i.e., Jiva or Purusha.

1630. High, such as gods, middling, such as human beings and low, such as animals.

1631. Budha is Bodha or pure Knowledge. Abudha is the reverse of Budha. The Supreme Soul is Knowledge, while Jiva is Ignorance.

1632. In consequence of Jiva's union with or attachment to Prakriti. Jiva takes this object for a vessel; that for a mountain, and that other for a third. When knowledge comes, Jiva succeeds in understanding that all his impressions are erroneous and that the external world is only a modification of Self. In consequence of Jiva's capacity to comprehend this, he is called Budhyamana or Comprehender.

1633. Drisya and Adrisya, are the Seen and the Unseen, that is the gross and the subtile, or effects and causes. Swabhavena anugatam is inhering (unto all of them,) in its own nature, that is, Brahma pervades all things and unites with them without itself being changed as regards its own nature. 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. The considerations of time and place also are to be attended to. By failing to attend to them, sin is incurred where merit is expected. Truth becomes as sinful as a lie, under particular circumstances; and a falsehood becomes as meritorious as truth under circumstances. The Hindu scriptures make circumstance the test of acts.

1641. These, including Mind, form the tale of sixteen called Vikriti or modifications of Prakriti.

1642. These are the subtile principles or Tanmatras and not the gross elements.

1643. Mahat is sometimes called Buddhi hence the creation of Consciousness from Mahat must be creation relating to Buddha.

1644. Arjjava mean 'relating to straight paths or courses,' so called from the straight course of these winds or breaths. By reference to these breaths is intended the other limbs of the physical system besides those already indicated.

1645. Rishi here means Mahan or Great. Consciousness is said to have an excellent essence, and is also a Bhuta because of its capacity to produce the Great Bhutas, five in number.

1646. These, the commentator explains, are Mind, Buddhi or Understanding Consciousness, and Chitwa, considered as Vyashti instead of as Samashthi. These are the sires of the primeval sires, i.e., from these sprung the Mahabhutas or Great creatures (viz., the five primal elements).

1647. Devah's is explained by the commentator as meaning the Senses and the four inner faculties. Devaih he thinks, refers to the Bhutas or Great elements. Literally rendered, the verse would read as 'the Devas are the Children of the Pitris; with the Devas, all the worlds of Mobile Being have been covered.' It is not safe to reject the learned commentator.

1648. These two verses refer to the power of the attributes of sound etc., over Jiva. Loves and hates, and all kinds of relationship of Jiva are due to the action of the attributes named.