ng, the mind, and the senses.
This dissociation of the Soul from the understanding, etc., is, of
course, Emancipation. Emancipation, however, being eternal, the temporary
dissociation of the soul from the understanding, etc., which is the
consequence of dreamless sleep, is the result of Tamas or Darkness. That
dissociation is certainly a kind of felicity, but then it differs from
the felicity of Emancipation, which is everlasting, and which is not
experienced in the gross body.

822. In this verse the speaker points out that the felicity of
Emancipation may at first sight seem to be like the felicity of dreamless
sleep, but that is only an error. In reality, the former is untouched or
unstained by darkness. Na krichechramanupasyati is the reading I take,
meaning "in which no one sees the slightest tincture of sorrow." The kind
of sorrow referred to is the sorrow of duality or consciousness of knower
and known. In Emancipation, of course, there cannot be any consciousness
of duality. Both the vernacular versions are thoroughly unmeaning.

823. In this verse the speaker again points out the similarity between
dreamless sleep and Emancipation. In both swakarmapratyayah Gunah is
discarded. Gunah, as explained by Nilakantha, means here the whole range
of subjective and objective existences from Consciousness to gross
material objects, swakarmapratyayah means karmahetu kavirbhava, i.e.,
having acts for the cause of their manifestation; this refers to the
theory of rebirth on account of past acts.

824. The sense of the verse is this: all creatures are perceived to
exist. That existence is due to the well-known cause constituted by
Avidya and desire and acts. They exist also in such a way as to display a
union between the body and Soul. For all common purposes of life we treat
creatures that we perceive to be really existing. The question then that
arises is--which (the body or the Soul) is destructible?--We cannot
answer this question in any way we like, like for swaswato va katham
uchcchedavan, bhavet (i.e., how can the Soul, Which is said by the
learned to be Eternal, be regarded as destructible?) Vartamaneshu should
be treated as, Laukikavyavareshu. Uchcchedah is, of course, equivalent to
Uchcchedavan.

825. i.e., the gross body disappears in the subtile; the subtile into the
karana (potential) form of existence; and this last into the Supreme Soul.

826. Merit and sin, and with them their effects in the form of happin