ods, and by
begetting children he frees himself from the debt he owes to the Pitris.
The argument then is this: when the Vedas, which are the words of Supreme
Godhead, have laid down these mantras for the attainment of such objects
in the next world, how can Emancipation, which involves an incorporeal
existence transcending the very Karana (form) be possible? The very
declarations of the Vedas in favour of acts are inconsistent with
incorporeal existence or with the negation of existence with dual
consciousness of knower and known.

1244. The mention of 'Devan' as the commentator points out--Rishis and
also Pitris. The amrita here that these covet is, of course, the
Sacrificial libation. 'Brahma-sanjnitah' implies 'conversant with
Brahma,' for the Srutis say that 'Brahmavid Brahmaiva bhavati.'

1245. The terseness of the original has not been removed in the
translation. Enam is the universal Soul dwelling within this physical
frame. It refers to the person who constitutes himself to be the soul of
all creatures or one who is conversant with Brahma or has become Brahma
itself. That soul is said to have a fourfold nature, viz., it is virat
(all-embracing), sutra (fine as the finest thread and pervading
everything), antaryamin (possessed of omniscience), and suddha
(stainless). Its four mouths, by which are meant the four sources of
enjoyment or pleasure, are the body, the senses, the mind, and the
understanding. What the speaker wishes to point out by this is the
Bhotkritwa (power of enjoyment) of the Soul. The Kartritwa (power of
action) is then pointed out by the mention of the doors which are the two
arms, the organ of speech, the stomach and the organ of the pleasure
(generation). These last operate as doors for shutting or confining the
soul within its chamber. They are the screens or avaranas that conceal
its real nature. The very gods feel their force, being unable to
transcend them or their demands. He who would transcend them and shine in
his own stainless nature should seek to control or restrain them.
Practically, it is Yoga that is recommended for enabling one to attain to
the position of the universal Soul.

1246. 'One who has cast off his upper garment' is one who clothes himself
very scantily only for the sake of decency and not for splendour.

1247. Dwandwarama very likely means here the joys of wedded couples and
not 'the pleasures derived from pairs of opposites'. The sense seems to
be this that man