765.  What is meant by the first line of the verse is this.  The Soul had, before the creation, only Knowledge for its attribute.  When Ignorance or Delusion, proceeding from Supreme Brahma, took possession of it, the Soul became an ordinary creature, i.e., consciousness, mind, etc., resulted.  This Ignorance, therefore, established itself upon Knowledge and transformed the original character of the Soul.  What is stated in the second line is that ordinary knowledge which follows the lead of the understanding is affected by ignorance, the result of which is that the Soul takes those things that really spring from itself to be things different from itself and possessing an independent existence.

766.  The correct reading, I apprehend, is upagatasprihah and not apagatasprihah.  Nilakantha is silent.  All that he says is that the first verse has reference to ‘yogins,’ the second to yogins and ‘non-yogins’ alike.  Both the vernacular translators adhere to apagatasprihah.

767.  I expand verse 8 a little for giving its meaning more clearly than a literal version would yield.  All the impressions, it is said here, in dreams, are due either to the impressions of this life or those received by, the mind in the countless lives through which it has passed.  All those impressions, again, are well-known to the Soul though memory may not retain them.  Their reappearance in dreams is due to the action of the Soul which calls them up from the obscurity in which they are concealed.  Avisena’s theory of nothing being ever lost that is once acquired by the mind and the recollection of a past impression being, due to a sudden irradiation of the divine light, was, it seems, borrowed from Hindu philosophy.

768.  The sense is this:  a particular attribute among the three, viz., Goodness or Passion or Darkness, is brought to the mind by the influence of past acts of either this or any previous life.  That attribute immediately affects the mind in a definite way.  The result of this is that the elements in their subtile forms actually produce the images that correspond with or appertain to the affecting attribute and the manner in which it affects the mind.

769.  Nothing less than yoga can discard or destroy them, for they really spring from desires generated by past acts.

770.  The Bombay reading Manohrishyan is better.

771.  Both the external and the internal worlds are due to Consciousness, which, in its turn, arises from delusion affecting the Soul.  That which is called the Mind is only a product of the Soul.  The world both external and internal, is only the result of Mind as explained in previous sections.  Hence the Mind exists in all things.  What is meant by all things existing in the Soul is that the Soul is omniscient and he who succeeds in knowing the Soul wins omniscience.