transcends
that relation.

698. I take the obvious meaning, instead of the learned explanation
offered by Nilakantha.

699. The very Yogins, if led away by the desire of acquiring
extraordinary powers and the beatitude of the highest heaven do not
behold the Supreme.

700. Gunam, literally, attributes; hence objects possessed of attributes.

701. That which is called the external world has no objective existence.
It is purely subjective. Hence, it is the mind that sees and hears and
touches the mind itself.

702. This verse is a cruce. There can be no doubt that Nilakantha's
explanation is correct. Only, as regards budhyavara I am disposed to
differ from him very slightly. The grammar of the first line is this:
'Gunadane manah sada budhiyaraya; viprayoge cha tesham budhyavaraya.' Now
'Gunadana' means the 'adana' (destruction) of 'guna'. (This root da means
to cut). What is meant by the destruction of 'guna' or attribute or
earthly objects is merging them in the buddhi by yoga; in other words, a
withdrawal of the senses into the mind, and the senses and the mind into
the understanding. "Viprayoga cha tesham" means 'in their separation,'
i.e., when these objects are believed to be real and as existing
independently of the mind. The result of this would be the acquisition of
'budhyavara,' implying the acquisition of those very objects. In the case
of yogins, whose minds may be in such a frame, the powers called
'asiswaryya' are acquired. There is no especial necessity, however, for
taking the case of yogins.

703. What is said here is that Happiness and Sorrow have an end, though
it may not be seen, and the Soul will surely come to its final resting
place. This accords with the doctrine of infinite spiritual improvement.

704. Rishavam sarvattwam literally means 'the bull of Sattwatas'.
Ordinarily, it is an appellation of Krishna, the prince of the Sattwatas
or Yadavas. Here, however, the word is used to signify persons prizing
the attribute of Goodness; hence righteous persons.

705. Prajapati literally means 'lord of creatures.' It is a name applied
to those sons of Brahman who begat children.

706. Samavartin is another name for Yama the punisher of the wicked.

707. Nirapekshan is explained by Nilakantha as nirayameva ikshante tan,
i.e., those who have their gaze directed towards hell alone. The Burdwan
translator takes it as indicative of houseless or nomadic habits, upon
what authority, it is not plain.