1314.  The second line of 13 is very condensed.  The meaning is this:  the eye is the sense of vision.  Vision or sight is its function.  The object it apprehends is form.  The eye has light for its cause, and form is an attribute of light.  Hence the eye seizes or apprehends form.  By the inference of reason, there is similitude, in respect of attribute or property, between the eye, vision, and form.  The commentator explains this clearly Drashtri-darsanadrisya nam trayanamapi gunatamatyam upapannam.  This is indicated with a little variation in the next verse.  K.P.  Singha skips over the line.  The Burdwan translator gives an incorrect version.

1315.  Manas is mind, Buddhi is Understanding, and Kshetrajna is the Soul.  What, however, is Chitta is difficult to ascertain, unless it means vague or indefinite perception.  In some systems of philosophy the Chitta is placed above the Understanding.

1316.  The Bengal reading yathagantam is preferable to the Bombay reading yatha mama.

1317.  The first line of 27 is grammatically connected with the last line of 26.  The second line of 27 is very abstruse.  The grammatical construction is this:  tayorbhavayogamanam (sushuptau) pratyaksham (drishtam); (tadeva) nityam, ipsitam (cha).  What is meant by this is that in ordinary men, the notions during wakefulness are not the notions they cherish during dreams:  nor are their notions during dreams identifiable with those they entertain while wakeful.  There is similarity but not identity.  In eternal Sushupti, however, which is Emancipation, the notions of wakefulness pass into those of dream and those of dream pass into those of wakefulness, i.e., both (or, rather, the same, for there is then perfect identity between them) become directly apprehensible in Sushupti or Emancipation.  Sushupti Or Emancipation, therefore, is a state, in which there is neither the consciousness of wakefulness nor that of dream, but both run together, their differences disappearing totally.

1318.  This is a triplet.

1319.  Brahmabhava is explained as follows:  when one succeeds in understanding Brahma, one is said to attain to Brahma, as the Srutis declare.  The commentator explains that Pasyanti is used with reference to those that are learned in the scriptures.  They behold the attainment of the highest end by Jiva not with their physical eyes but with the eye of the scriptures, for they that are themselves emancipated cannot be said to behold the emancipation of another.  This is grave trifling for explaining the use of the word pasyanti.

1320.  The commentator points out that possessions of value include even the region of Brahman.  Men of knowledge, who seek Emancipation, do not set any value on even the joy of the region of the Creator.

1321.  The commentator explains that one should not cherish ’the desire for wealth even for the sake of acquiring virtue therewith.  When, however, wealth is obtained without effort, such wealth should be applied to the acquisition of virtue.  One is also directed to give up the desire of acquiring wealth (by even innocent means) the reason being that desire, when cherished, is sure to increase and get the better of one’s heart.