m Dharmam, as explained previously, is that Dharma or
practice in which there is pravritti and not nivritti or abstention.

689. The sense is this: by abstaining from the objects of the senses one
may conquer one's desire for them. But one does not succeed by that
method alone in totally freeing oneself from the very principle of
desire. It is not till one succeeds in beholding one's soul that one's
principle of desire itself becomes suppressed.

690. The separate existence of an objective world is denied in the first
clause here. All objects of the senses are said here to have only a
subjective existence; hence the possibility of their being withdrawn into
the mind. The latest definition of matter, in European philosophy, is
that it is a permanent possibility of sensations.

691. Te is explained by the commentator as Brahmabhigatah. K.P. Singha
wrongly renders the last foot of the second line. The Burdwan version is
correct.

692. Te in the first line is equal to tava.

693. I follow the commentator in so far as he is intelligible. It is
evident that the words Jnanam and Jneyam are used in the original not
consistently throughout.

694. The meaning seems to be this: ordinary men regard all external
objects as possessing an independent existence, and their attributes also
as things different from the substances which own them. The first step to
attain to is the conviction that attributes and substances are the same,
or that the attributes are the substances. This accords with the European
Idealism. The next stage, of course, is to annihilate the attributes
themselves by contemplation. The result of this is the attainment of
Brahma.

695. Antaratmanudarsini is explained by the commentator as "that which
has the Antaratman for its anudarsin or witness." The Burdwan translator
is incorrect in rendering the second line.

696. The first 'knowledge' refers to the perception of the true
connection between the Soul and the not-Soul. 'Fruits' mean the physical
forms that are gained in new births. The destruction of the understanding
takes place when the senses and the mind are withdrawn into it all of
them, united together, are directed towards the Soul. Jneyapratishthitam
Jnanam means, of course, knowledge of Brahma.

697. The commentator explains that sorrow arises from the relation of the
knower and the known. All things that depend upon that relation are
transitory. They can form no part of what is eternal and what