1585.  The ten properties included in Sattwa or Goodness are gladness, cheerfulness, enthusiasm, fame, righteousness, contentment, faith, sincerity, liberality, and lordship.  The nine properties included in Rajas or Passion are belief in the deities, (ostentatious) charity, enjoyment and endurance of happiness and sorrow, disunion, exhibition of manliness, lust and wrath, intoxication, pride, malice, and disposition to revile.  The eight qualities included in Tamas or Darkness are unconsciousness, stupefaction, excess of stupefaction, muddiness of the understanding; blindness (of results), sleep, heedlessness, and procrastination.  The seven incidents of Buddhi or the Understanding are Mahat, consciousness, and the five subtile essences.  The six incidents of Mind are Mind and the five senses.  The five incidents appertaining to Space are space, water, wind, light, and earth.  According to a different school of philosophy, Buddhi, or the Under-standing is said to have four incidents appertaining to it, viz., doubt, ascertainment, pride, and memory.  Tames (darkness) also is otherwise regarded to have only three incidents, viz., inability of comprehension, partial comprehension, and totally erroneous comprehension.  Rajas (Passion) is (according to this school) regarding as having only the two incidents of inclination (to act) and sorrow.  Sattwa has but one incident viz., Enlightenment.

1586.  ‘Durga’ is an inaccessible region such as a forest or wilderness which cannot be passed through except with great pain and danger.

1587.  The correct reading seems to be sthira-vratati-samkulam.

1588.  Udadhi is, literally, a water-jar.  In this country most people, while swimming, use water jars as buoys.  The mouth of jar being dipped into the water the air confined within it serve to support heavy weights.  I have heard that the most rapid currents are crossed by milkmaids in this way, all the while bearing milk pails on their heads.

1589.  In the second line of 72, dustaram janma means janma-yuktam dustaram.

1590.  The sense seems to be that by practising the Sankhya doctrine men cease to have any regard for even their gross bodies.  They succeed in realising their existence as independent of all earthly or heavenly objects.  What is meant by the Sun bearing them in his rays and conveying to them all things from every part of the universe is that these men acquire great puissance.  This is not the puissance of Yoga but of knowledge.  Everything being regarded as unsubstantial and transitory, the position of Indra himself, or of Brahman, is looked upon as desirable and unworthy of acquisition.  Sincere conviction of this kind and the course of conduct that is confirmable to it is literally puissance of the highest kind, for all the purposes of puissance are capable of being served by it.

1591.  This is taken as meaning that the Sankhyas are conveyed to the firmament of the heart.  Perhaps, what is intended by it is that they become withdrawn from external objects and even the impressions of all external things.