1079.  Atikrantaguna-kshayam, i.e., one who has transcended disregards the very puissance that the destruction of the gunas is said to bring about.

1080.  Karyyatam is Prakriti which alone is active, Purusha being inactive.  Paramam karanam is, of course, Brahma uninvested with attributes.

1081.  Dwandwani is governed by anushthitah.  Mahat here is elaborate.  The speaker, having first discussed the subject elaborately, intends to speak of it in brief in this Section.

1082.  Panchasu is explained by the commentator as Panchatmakeshu.  Hence, 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 reason.’