re and immaculate, takes birth in this world,
falling away from his true status of Brahman owing to his acts. Acts,
again, are eternal, no beginning being conceivable.

22. Parantwa-maritam-aksharam indicates two things, viz., Amritam and
Aksharam. The first line speaks of Kshara, or the material case, or body;
then of that which is para or other. This other is of two kinds, viz.,
Amritam or suddha-chaitanyam, implying Brahman in its condition of
purity; and Aksharamt or Jiva as existing in the material case. In the
second line, trayanam refers to Kshara, Amrita, and Akshara. Mithunam is
duality, referring to that which is composed of Kshara and Akshara. What
is stated in this verse is that every Purusha is a duality, made up of
Kshara and Akshara. Telang gives a different version of the verse. He
ignores the word trayanam totally, and takes Mithunam as implying a
couple (male and female). All the texts I have seen contain trayanam.

23. Atra purvajamnani (vishaye) yatha kaschit Medhavi etc., (vadet),
seems to be the correct order of the words. Telang translates the first
line differently.

24. Ekayana is the one receptacle of all things, viz., Brahman. Tushni
implies ahamevedam sarvamasmityabhimanamapyakurvan i.e., 'without even
retaining the consciousness of his own identity with everything.'
Kinchikachintayan--i.e., not even thinking that he is existing. Purvam
purvam parityajya implies the gradual merging of the grosser in the
subtler, i.e., the successive stages of Yoga before absorption into
Brahman. I follow Nilakantha.

25. The first half of the second line of 8 is read differently in the
Bengal texts. Aswasthamavasam mudham implies 'without ease or happiness,
endued with slavery and ignorance.'

26. The Soul being destitute of these becomes Chinmatra, i.e., a pure
Chit without the attributes superinduced upon it by Nescience or
ignorance.

27. Formlessness implies subtlety. 'Without cause' implies increate or as
identical with eternal Brahman. Dissociation from attributes while
enjoying them implies an emancipate condition.

28. Nirvana, according to orthodox commentators, implies the annihilation
or cessation of separate or individual existence by absorption into
universal and eternal Brahman.

29. The impressions caused by objects outside self are destroyed by those
belonging to contemplation. The latter, again, should be destroyed before
absorption into Brahman can occur.

30. Siddham is explained