1373.  Cha at the end of the second line is equivalent to va.  Unless cha be taken as equivalent to va the verse would yield no meaning.  After Tawny comes Blue, i.e., after attainment of existence as an Intermediate creature Jiva attains to humanity.  This occurs when Sattwa does not predominate.  Hence anyatha should be supplied after upaiti.

1374.  Vyatite is a finite verb in indicative mood, as pointed out by the commentator.  It comes from root i with suffix vi.  After sate supply jate sati.  The Burdwan translator takes it as a participial adjective in the locative singular, which is, of course, wrong.  The version he gives of this line is most ridiculous, containing as it does a self-contradictory assertion.  K. P. Singha gives the right meaning.

1375.  When Jiva becomes a Deva, he has still the ten senses, the five Pranas, and the four internal possessions of mind, understanding, Chitta, and Ahankara, amounting in all to nineteen.  These nineteen impel him to thousands of acts.  Hence, even when transformed into Deva, Jiva is not freed from acts, but is in niraya or hell,—­acts being, under all circumstances, equivalent to hell.

1376.  Vyuha implies the varied forms of one and the same thing Daivani in Sattwa-pradhanani.  The five senses, with the mind, the understanding form a total of seven.  The acts achieved through each of these may be subdivided a hundredfold.  As these seven possessions adhere to Jiva till he becomes emancipated, he acts through these seven in a variety of ways, Relying, therefore, upon these seven hundred kinds of acts (which are but varied forms of one and the same thing, viz., Action), Jiva successively becomes Red and Yellow and White.  Arrived at White, he courses through certain highly effulgent regions which are superior to the region of Brahman himself, and which leave behind or beneath them the Eight Puris (by which, perhaps, is meant the puri of Indra, that of Varuna, etc., or, Kasi, Mathura, Maya, etc., or symbolical stages of progress, which are fraught with great felicity).  Those highly effulgent and adorable regions are obtainable by Knowledge alone or the fruit of Yoga.

1377.  This is an exceedingly abstruse verse.  The Burdwan version, in which unconnected bits of the commentary have been jumbled together, is utter nonsense.  K.P.  Singha skips over nearly the whole verse.  The Eight puris referred to in the previous verse are here stated to be identical with the Sixty well-known incidents of even Sukla or White existence.  This tale of Sixty is arrived at in this way:  1st, the state of wakefulness; 2nd, the gross body made up of the five primal essences; 3rd, the five attributes of sound, scent, form, taste, and touch; these come up to seven.  Then come the ten senses of action and knowledge; the five breaths; mind, understanding, consciousness, and chitta:  these form 19.  Then come Avidya, Kama, and Karma.  With Soul or the Beholder, the sum comes up to 30.