728.  Deha-yapanam means destruction of the connection the body has with the soul.  In the second line, the performance of acts is prescribed only as a preparation, for act contribute to purity of the Soul.  Acts should not, the speaker says, be performed from desire of fruit, viz., heaven, by one desirous of Emancipation.  K.P.  Singha omits the first line of the verse, but gives the sense of the second line correctly.  The Burdwan translator mis-understands the gloss he quotes and makes nonsense of the verse.

729.  Vipakram is explained by Nilakantha as pakahinam; and apakvakashayakhyam as apakva-kashaye pumsi akhya upadesah yasya lam etc.

730.  Anuplavan is anusaran; akramya means upamridya.

731.  Vijnana here means the loss or absence of knowledge.

732.  Yathartham, i.e., for the true objects of life, viz., for acting righteously and accomplishing emancipation.

733.  At first there was only jiva or the Soul having knowledge alone for its attribute.  When it became clothed with Ignorance, the universe sprang up around it.  Consciousness is due to that union of the Soul with Ignorance.  Hence, all things rest on Consciousness, and Consciousness is the root of all sorrow.

734.  The sense of this verse seems to be this:  if all things rest on Consciousness which is an attribute of Ignorance or Delusion, why then this uniformity instead of the irregularity that characterises all perceptions in dreams?  The answer is that the uniformity is the result of Past acts, of acts which are due to Consciousness.  These produce uniformity of perceptions even as time, subject to its own laws, produces the phenomena of the seasons with uniformity.

735.  I have expanded the last line for bringing out the meaning of the word nasyati clearly.  Of course, I follow Nilakantha’s explanation of the simile.

736.  In the Srutis it is said that Brahma has two attributes, Vidya (Knowledge), and Avidya (Ignorance) with Maya (delusion). it is in consequence of this Maya that chit-souls or jivas become attached to worldly things.  It is in consequence of this Maya that persons, even when they understand that all is nought, cannot totally dissociate themselves from them.

737.  Mana is explained by the commentator as worship of one’s own self; Darpa is freedom from all restraints; and Ahankara is a complete disregard of others and centering all thoughts on ones own self.  Here Ahankara is not Consciousness.

738.  Kritalakshanah is explained by the Commentator as Kritaswikarah.

739.  The force of the simile lies in this:  Prakriti binds Kshetrajna or the Soul and obliges it to take birth, etc.  Women are Prakriti, men are Souls.  As the Soul should seek to avoid the contact of Prakriti and strive for emancipation, even so should men seek to avoid women.  It should be added that women, in almost all the dialects of India derived from Sanskrit, are commonly called Prakriti or symbols of Prakriti, thus illustrating the extraordinary popularity of the philosophical doctrine about Prakriti and Purusha.