e,
he properly points out that bhava and abhava and kala are included by the
speaker within bhutas or primary elements. Bhava implies the four
entities called karma, samanya, visesha and samavaya. By abhava is meant
a negative state with respect to attributes not possessed by a thing. We
cannot think of a thing without thinking of it as uninvested with certain
attributes whatever other attributes it may possess.

1083. Enlarged, the constructions of the original becomes thus:
'uttareshu (bhuteshu) (purvabhuta) gunah (santi).'

1084. Uttarah imply the three entities known by the names of Avidya
(Ignorance), Kama (desire), and Karma (acts). This part of the verse is
skipped over by the vernacular translators.

1085. i.e., the soul when invested with Avidya and desire becomes a
living creature and engages in acts. It is through consequences then that
are derived from acts that the infinite Soul (or Chit) becomes Jivatman.

1086. This is a very difficult verse and no wonder that both the
vernacular versions are defective. K.P. Singha gives the substance,
skipping over many of the words. The Burdwan translator, though citing
largely from the gloss, misunderstands both verse and gloss completely.
The grammatical construction is this: Ebhih sarvaih kalatmakaih bhavaih
anwitam sarvam yah akalushiam pasyati (sah) samoham karma nanuvartate.
Sarvam here refers to pranijatam or the entire assemblage of living
creatures. Kalatmakaih bhavaih is punyapapadi samskaratmabhih. Bhavaih is
taken by the commentator as equivalent to bhavanabhih. I prefer to take
it in the sense of entity. He who looks upon these as akalusham, i.e., as
unstained Chit (that is, he who has a knowledge of the Soul), becomes
freed from samoham karma, i.e., succeeds in becoming nishkamah in
consequence of his acquaintance with atmatattwa.

1087. 'Conversant with the scriptures,' i.e., Yogin; 'acts laid down in
the scriptures' are the practices connected with Yoga. Saririnam, the
commentator takes, implies the Soul as invested with a subtile body; of
course, Saririn as distinguished from Sariram generally means the Soul or
the owner of the Sariram without reference to the body. Hence, the word
cannot be taken as referring to the Soul as uninvested with the
lingasarira.

1088. I follow the commentator in his exposition of this verse. Sahitah
is nividah; drisyamanah is explained as 'though unseen by the eye is yet
realised through instruction and by the aid of