1055.  As soon as the darkness of the understanding is dispelled and true knowledge succeeds, the Soul becomes visible.

1056. i.e., who adopts the Sannyasa or the last mode of life after having duly gone through the preceding modes.

1057.  Gunan in the first line means Vishayan, in the second line it means Sattivadin, Vikriyatah is vikram bhajamanan.  How the understanding creates objects has been explained in previous sections.

1058.  Na nivartante is explained by the commentator as na ghatadivat nasyanti kintu rajjuragadiva badha eva, etc., and he concludes by saying that according to this theory niranvayanasa eva gunanam, or, in other words, that the Gunas are not so destroyed by knowledge that they do not return.

1059.  According to the speaker then, there is not much practical difference between the two opinions here adverted to, and one’s course of conduct will not be much affected by either of the theories that one may, after reflection, adopt.

1060.  Janmasamartham is explained as certain to be acquired by virtue of birth or of the practice of the duties laid down for one’s own order.  Parayanam is moksha-prapakam.

1061.  The Bengal reading buddhah is preferable to the Bombay reading Suddhah which would be pleonastic in view of what follows in the second line.

1062.  Lokam is explained as lokyate iti lokah, i.e., objects of enjoyment such as wife, etc., aturam, is afflicted with faults or defects.  Ubhayam kritakritam is as the commentator explains, sokasokarupam or aropitam and anaropitam.

1063.  Many of the verses of this and the previous section correspond with those of section 194 ante.  Many verbal changes, however, are noticeable.  In consequences of those changes, the meaning sometimes becomes lightly and sometimes materially different.

1064.  Gocharaebhyah, literally, pastures, is used here to signify all external and internal objects upon which the senses and the mind are employed.  Their proper home or abode is said to be Brahma.

1065.  The absence of anything like precision in the language employed in such verses frequently causes confusion.  The word atma as used in the first line is very indefinite.  The commentator thinks it implies achetanabuddhi, i.e., the perishable understanding.  I prefer, however, to take it as employed in the sense of Chit as modified by birth.  It conies, I think, to the same thing in the end.  The ‘inner Soul’ is, perhaps, the Soul or Chit as unmodified by birth and attributes.

1066.  Abhavapratipattyartham is explained by the commentator as ’for the attainment of the unborn or the soul.’

1067.  The commentator explains the first line thus:  yatha sarvani matani tatha etani vachansi me.  He takes the words:  yatha tatha kathitani maya as implying that ‘I have treated of the topic yathatathyena.’

1068.  The commentator explains that tasya tasya has reference to gandhadeh.  Pracharah means vyavahara.  Pasyatah is Vidushah.