1441.  Matri-pakshe seems to be a misreading for bhartripakshe.

1442.  By gunah which I have rendered ‘virtues,’ is, of course, intended all that constitute the body, including mind and understanding, all, in fact, that become the accompaniments of the Soul.

1443.  Karma-buddhi is to be taken as one.  It means the consciousness or apprehension of functions.  Each sense or organ instinctively knows what its object is and apprehends that object immediately.  This apprehension of its own functions, which every sense possesses, is here designated as Karma-buddhi.  Mana-shashththani here simply means ’mind completing the tale of six.’  It has no reference to the five senses having the mind for the sixth, for the senses have already, been named in the previous verses.

1444.  Acts here means the acts of past lives, or the desire dwelling in an incipient form, due to the acts of past lives.  The commentator explains that the cha in the second line means the five attributes indicated in the first line.

1445.  The word Buddhya in the first line is taken by the commentator as an instrumental and not as a genitive.  Hence he takes it that Kalpitani is understood after it.

1446. i.e., occupies them one after another.

1447.  Murti is a misreading for apurti or discontentedness.  The Burdwan translator retains murti in his Bengali version.  It is not clear which reading K.P.  Singha adopts.  The Bengali substitute he gives is murchccha or stupefaction.

1448. i.e., there are no materials of which it is constituted.  Hence Sattwa or Buddhi has no asrayah or upadana.

1449.  What the speaker inculcates in verses 41 and 42 is this:  some are of opinion that with the apparent destruction of the body, the attributes that make up the body do not cease to exist.  It is true that they cease to become apprehensible by the senses; but then, though removed from the ken of the senses, their existence may be affirmed by inference.  The argument is that, if destroyed, their reappearance would be impossible.  The reappearance, however, is certain. (For rebirth is a doctrine that is believed to be a solemn truth requiring no argument to prove it).  Hence, the attributes, when apparently destroyed, do continue to exist.  They are regarded as then inhering in the linga or subtile body.  The counter opinion is that, when destroyed, they are destroyed for ever.  The latter opinion is condemned by the speaker.

1450.  In the second line the word is Gadhamavidwansah, i.e., ’ignorant of its bottom or depth.’  K.P.  Singha gives the meaning correctly, without translating the verse literally, The Burdwan translator makes nonsense of it.  Both however, wrongly take agadha as the final word in yathagadha, forgetting that agadham is a masculine adjective incapable of qualifying nadim which is feminine.  Ayam is Jiva.  The last clause is to be taken as buddhiyogam anuprachyuta ayam tatha.