160. i.e., the five great elements, four organs of knowledge with mind,
and the four organs of action.
161. The word Purusha here is used in the sense of dehabhimani Jiva or
individual self with consciousness of body. True knowledge destroys this
condition of Jiva, for the man of knowledge identifies himself with the
universe and thereby assimilates himself to Brahman. By eaters of Amrita
are meant they who never take any food without offering portions thereof
to the deities, Pitris, and guests. Of course, Yogins of piety are
implied by it.
162. Purusha here implies Jiva divested of consciousness of body.
163. The meaning is this: in a dream what is seen is all unreal. So, when
tranquillity has been attained, all the surroundings become unreal.
Nilakantha gives a slightly different interpretation; it is this: when
tranquillity has been attained, the Soul lives without attachment to the
body and all external objects. Indeed, the Soul then lives completely in
itself even as it works in course of a dream.
164. The sense is that they behold all worldly objects, present, past and
future, which are, of course, due to development of previous causes.
165. This line is rather obscure. The sense seems to be this: no one can
know the Supreme Deity if it is not the latter's pleasure to be known.
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