1099.  ‘Uddhriyate’ is literally ‘tears up.’  The use of the word ‘asina’ suggests also ‘cutting.’  The root of the tree, of course, is Avidya or Ignorance.

1100.  K.P.  Singha wrongly translates the first line.  The Burdwan translator quotes the gloss without understanding it.  The first half of the first line, literally rendered, is ’the senses are the mind-citizens,’ meaning, as the commentator rightly explains, that they are citizens under the lead of the mind.  ‘Tadartham’ means ’for the sake of the senses,’ i.e., ‘for cherishing them.’  Prakritih is mahati kriya pravrittih, Tadartham is kriyaphalam, i.e., happiness or misery.  The meaning, in brief, is this:  the body is a city.  The understanding is its mistress.  The mind is her principal servitor.  The senses are the citizens under the lead of the mind.  In order to cherish the senses the mind engages in acts productive of visible and invisible fruits i.e., sacrifices and gifts, and the acquisition of houses and gardens, etc.  Those acts are liable to two faults, viz., Rajas and Tamas.  The senses (both in this life and the succeeding ones) depend upon the fruits (happiness or misery) of those acts.

1101.  The meaning is this:  the senses, the mind, the understanding, etc., are all due to acts.  These, therefore, are said to rest upon acts and draw their sustenance therefrom.

1102.  I expand the first line of 14 for giving the meaning clearly.

1103.  The sense is that the understanding, being stained or afflicted, the Soul also becomes stained or afflicted.  Enam is atmanam.  Vidhritam is ‘placed like an image upon a mirror.’

1104.  Because the son had not yet obtained the light of full knowledge.

1105.  It is curious to note how carelessly this verse is rendered in the Burdwan version.  In the Bengal texts there is a misprint, viz., tatha for rasah.  The Burdwan translator does not notice it, but gives just eight qualities instead of ten.  Capacity to be congealed is to be inferred from cha.  K.P.  Singha is correct.

1106.  The Rishis, it is evident, regarded an entity not as an unknown substance in which certain known properties inhered, but as the sum total of those properties themselves.  So far as the human mind is concerned, there is no warrant for the proposition that matter is an unknown substance in which extension, and divisibility etc., inhere; on the other hand, matter, as it appears to us, is only extension, divisibility, etc., existing in a combined state.

1107.  The elements are five in number.  Their properties number fifty.  The five especial properties of the understanding should be added to those five and fifty.  The total, therefore, of the properties of the understanding comes up to sixty.