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The third has reference to the manner in which rebirth may be avoided. The fourth relates to the causes that operate for giving a body to Jiva. By Prakriti is meant Nature or that Nescience which is the cause of body. The fifth relates to the Anyat or Param, viz., how final Emancipation or absorption into Brahman takes place.
Finally, the "blind, the lame, and the halt," surrounded the doors of the house in which the marriage-feast was held, receiving a portion of the good things of this life. The whole number of guests was not more than two hundred. Plenty of European Jewesses shone as bewitching stars at this wedding; but all param to us poor Christians.
What the soul having reached that world sees, therefore is the same Brahma Katurmukha; and thus only the attribute 'etasmaj' jivaghanat parat param' is suitable; for the collective soul, i. e. The highest Person mentioned in the text, therefore, is Brahmaa Katurmukha; and the qualities mentioned further on, such as absence of decay, &c., must be taken in such a way as to agree with that Brahma.
In 1 again the Bombay text reads Subhas for drumas. The Bengal texts have Chandrabhasa for Chandraprabha. The difference is not material. The Bombay edition reads Tasmat-sritigamatas param. The Bengal texts read Yasmat-sringamatas param. The Bengal reading is better. The Asiatic Society's edition contains a misprint. I have rendered it somewhat freely.
The second, viz., sadasat, or existent and non-existent refers to such objects as exist and meet with destruction. Sadasat param or that which transcends the existent and non-existent, refers to the unmanifest. The universe consists of these three. All this is from Vasudeva. To this day preceptors in India have to feed and teach their disciples without any pecuniary compensation.
Pratardana, according to Sankara, means the killer of all creatures. Others take it as implying one who destroys the cheerlessness of his worshippers. Prabhuta is One who is Great or Vast in consequence of Knowledge, Puissance, Energy, and Renunciation, etc.; Pavitram, Mangalam, Param should be taken as one name, although each of them has a separate meaning. Pranada is interpreted variously.
This is excessive as a historical statement of the view current in India during the early centuries of our era, but it does seem true that Dharma-kâya was made the equivalent of the Hindu conception of Param Brahma and also that it is very nearly equivalent to the Chinese Tao.
The Burdwan translator wrongly takes deva-ganah as a compound word and makes a mess of the meaning. The Bombay reading is Vihitam karanam param. The commentator adopts it, and explains it as vihitam, ajnatam sat jnapitam; param karanam avyaktasyapi karanam. The Bengal reading, however, is not faulty. The Bengal reading karmayoga is vicious.
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