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Only this one phrase, but how deliciously he utters it! With what slow amorous ecstasy he dwells upon its golden syllables! It hath been written: 'He who shall keep, read, teach, or write this Sutra shall obtain eight hundred good qualities of the Eye. He shall see the whole Triple Universe down to the great hell Aviki, and up to the extremity of existence.
Hence it follows that this world, consisting of the three gunas, has for its only cause the Pradhana, which is constituted by those three gunas in a state of equipoise. Against this argumentation the Sutra says, 'Not that which is inferred, on account of the impossibility of construction, and on account of activity. 'Inference' means 'that which is inferred, i.e. the Pradhana.
The next Sutra refutes the argument set forth in Sutra 5. There is distribution, as in the case of the hundred. As knowledge and work have different results, the text 'of him knowledge and work lay hold' must be understood in a distributive sense, i.e. as meaning that knowledge lays hold of him to the end of bringing about its own particular result, and that so likewise does work.
In this way only shall we gain that insight into the order of the bodily powers, and that mastery of them, which this Sutra implies. By perfectly concentrated Meditation on the centre of force in the well of the throat, there comes the cessation of hunger and thirst.
For as the arteries are many and exceedingly minute, they are difficult to distinguish, and the soul therefore is not able to follow any particular one. This view the Sutra rejects 'By way of the hundred and first. The soul of him who possesses true knowledge departs only by way of the hundred and first artery in the crown of the head.
This conclusion having been settled, all remaining clauses must be explained so as to agree with it. This prima facie view is set aside by the Sutra. Up.
Brahman being one only, although connected with different abodes, it is 'thus elsewhere also, i. e. the same conclusion which had been arrived at in the case of the Sandilya-vidyas, has to be accepted with regard to Brahman abiding in the sun and in the eye. The meditation is one only, and hence the two secret names apply to Brahman in both its abodes. This view the next Sutra negatives.
The former Sutra, they say, teaches that the text, 'I am thou, thou art I, enjoins a meditation on the soul and the highest Self as interchangeable.
He does not mention it in his account of Fa-Hsien, who, he says, translated the Samyukta-pitaka Sutra. Probably Nanjio's Catalogue, No. 120; at any rate, connected with it.
It is seen, viz in Scripture, that those who knew Brahman busied themselves chiefly with sacrifices. Up. An even more direct proof is set forth in the next Sutra. On account of direct scriptural statement. On account of the taking hold together. Up. On account of injunction for such a one.
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