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Updated: June 4, 2025
Suvarna-retas is explained by the commentator as follows: At first he created water and then cast his seed into it. That seed became a golden egg. It may also mean that Mahadeva is Agni or the deity of fire, for gold represents the seed of Agni. The sense is this: Jiva carries that seed of acts, i.e., Ignorance and Desire, with him.
When Jiva succeeds in knowing Prakriti which is unintelligent and subject to the action of the three attributes of Sattwa, and Rajas and Tamas, he then becomes destitute of attributes himself. The learned say that when he is freed from the attributes of Sattwa and Rajas and Tamas and united in the nature with the Supreme Soul then does Jiva become identified with that Soul.
Why should not Righteousness, therefore, be courted? For the sake neither of pleasure, nor of fear, nor of cupidity should any one cast off Righteousness. Indeed, for the sake of even life one should not cast off Righteousness. Righteousness is eternal. Pleasure and Pain are not eternal. Jiva is eternal. The cause, however, of Jiva's being invested with a body is not so.
Indeed, this high knowledge that is the refuge of all persons conversant with Emancipation has been imparted to thee exactly as I had it from Brahman himself!" Jiva, in consequence of his not knowing truly the Supreme Soul which is not subject to decay and death, is obliged to frequently come back into the world.
As, however, thou askest me do thou hear me then discourse to thee according as I myself have obtained it from my preceptor. Prakriti, which is unintelligent, is apprehended by Jiva. Jiva, however, cannot be apprehended by Prakriti, O Gandharva.
Wonderful it is to note that jiva, which has to lie within the uterus and amid much internal heat, and which has to pass a period of full ten months in that place, is not digested and reduced to destruction like food within the stomach.
Thou art identifiable with that Yoga which causes such a union between Jiva and Supreme Brahman. Thou art of the form of the Tortoise. Thou art worshipped by the Destroyer himself. Thou livest in the midst of associates. Thou admittest thy devotees as members of thy Gana. Thou hast Brahma himself for the driver of thy car. Thou sleepest on ashes. Thou protectest the universe with ashes.
When again she feels the touch of the various objects of touch, she becomes the sense of touch. It is the Understanding that becomes modified diversely and frequently. When the Understanding desires anything, she becomes Mind. They are called Indriyas. When they become stained, the Understanding also becomes stained. The Understanding, dwelling in Jiva, exists in three states.
Those, on the other hand, who explain the difference, referred to in Sutra 22, as the difference between the jiva in its state of bondage and the jiva in so far as free from avidya, i.e. the unconditioned Brahman, implicate themselves in contradictions.
Some texts read Brahmamatah meaning 'existing among Brahmanas'. Ekapadam sukham is samastasukhagarbham, i.e., the source or fountain of all happiness. The two deities are Jiva and Iswara. The correct reading, in 53 seems to be samsargabhiratam and not samsayabhiratam. In the second line, the correct words are martya and sarva.
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