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1422
TATTVASANGRAHA: CHAPTER XXVI.
TEXT (3202).
"Being untrammelled DOES NOT MEAN THAT IT ENVISAGES all things ; IT MAY BE CALLED 'UNTRAMMELLED' WHEN IT IS SO ONLY IN
RELATION TO ITS OWN PARTICULAR OBJECT."-(3202)
COMMENTARY.
Question. If that is so, then so far as the particular object of a Cognition is concerned, the Cognition of all men is 'untrammelled '; what peculiarity then would there be in the Cognition of Brahma that it alone should be specially called 'untrammelled '? Answer:
TEXTS (3203-3204).
"THAT IS SO BECAUSE IT IS ONLY THE COGNITION OF Dharma, ETO. THAT IS FRUITFUL; NO USEFUL PURPOSE IS SERVED BY THE COGNITION OF SUCH ORDINARY THINGS AS THE Tree AND THE LIKE.-THUS THEN, INASMUCH AS THIS WHOLE FRUITFUL COGNITION IS NOT OBSTRUCTED, IT IS CALLED 'UNTRAMMELLED '."
(3203-3204)
COMMENTARY.
This is the explanation given :-As regards Dharma and other matters usoful for man, it is the knowledge of Brahmā alone that is untrammelled, not of others. That is the reason why the knowledge of Brahmä alonenot others, has been called "untrammelled', by reason of its not being obstructed in relation to its own objective.
Aspayika-jñana-The knowledge of such useful matters as Dharma and the rest.
* Yavat'-whole. This qualifies jūânam', 'knowledge':-(3203-3204)
The following Text offers another explanation :
TEXT (3205).
"OR, THE KNOWLEDGE SPOKEN OF MAY BE THAT OF HIS OWN 'SELF -BROUGHT ABOUT BY THE PRACTICE OF MEDITATION ; AS SUCH KNOWLEDGE WOULD NEVER BE OBSTRUCTED, IT IS
SPOKEN OF ASUNTRAMELLED."(3205)
COMMENTARY. Self' Spirit. Tasya '--the knowledge of that same self.—(3205)
