793.  Nanapashandavashinah is another reading which is noticed by the commentator.  It is explained as ’censurers of diverse sects of Lokayatikas.’

794.  Panchasrotas implies the mind which is said to have five currents.

795.  These are the annamaya, the pranamaya, the manomaya, the vijnanamaya, and the anandamaya.  For particulars, vide Wilson’s Dict.

796.  The verb used is nyavedayat, literally, ‘represented,’ i.e., ‘started’ for discourse, or enquired into.  The Burdwan translator renders it ‘exposed’ or ‘promulgated,’ which, I think, is incorrect.

797.  The Burdwan translator makes a ridiculous blunder by supposing that Asuri obtained this knowledge in consequence of the questions of his disciple.  The fact is, samprishtah, as correctly explained the commentator, means samyak prishta prasno yasya.  K.P.  Singha avoids the error.

798.  Kutumvini means at matron or the wife of a house-holder.

799.  Either Markandeya or Sanatkumara, according to the commentator.

800.  I slightly expand Sarvanirvedam according to the explanation given by Nilakantha.  The Sankhya doctrine proceeds upon the hypothesis that all states of life imply sorrow.  To find a remedy for this, i.e., to permanently escape all sorrow, is the end of that philosophy.

801.  These are the characteristics of that Delusion under which man takes birth in this world and goes on living till he can permanently conquer all sorrow.

802.  The construction of the first foot is Atmano mrityuh Anatma, meaning the Soul’s death (or that which is called death) is the Soul’s extinction.  Verse 24 recites the opinion of the Sceptics, not that of the speaker.  K.P.  Singha mistranslates the verse.  The Burdwan translator renders it correctly.

803.  This and all the following verses are statements of the sceptic’s arguments.

804.  Verse 29 is highly terse.  The words are grammatically unconnected with one another.  Only a few substantives have been used.  These represent the heads of the different arguments urged by sceptics for showing the non-existence of anything besides the body which is seen and felt.  I have, of course, followed the commentator in his elaboration of the sense of the verse.  There can be no doubt that the commentator is right.

805.  Some idea may be formed by the English reader of the extreme terseness of these verses by attending to the elaborations contained within the parentheses above.  The exigencies of English grammar as also of perspicuity have obliged me to use, even in the portions unenclosed, more words than what occur in the original Sanskrit.  All these verses are cruces intended to stagger Ganesa.