1617.  Made of Chit and Not-Chit combined.

1618.  The sense seems to be that the obligation to explain a treatise in the midst of a conclave always stimulates the best faculties, and if it is a conclave of the learned the friction of intellects is sure to bring out the correct sense.

1619.  For enables them to conquer Ignorance.

1620.  When Pranayama is performed with the aid of mantras or yapa, it is said to be saguna or sagarbha or endued with substance.  Concentration of mind, however, is made without the aid of such yapa.

1621.  The two and twenty sanchodans of Preranas are the two and twenty modes of transmitting the Prana breath from the toe of the foot to the crown of the head.  That which transcends Prakriti is the Supreme Soul.

1622.  The reading I adopt is na-kathyate.

1623.  Atmanah is Iswarat parah.

1624.  Parisankhyadarsanam is explained by the commentator thus:  Parisankhyanam, is parivarianam, i.e., the gradual pravilapam of errors; Lena darsanam or sakshatkaram.

1625.  The commentator explains that nistattwah means nirgatam tattwam aparoksham yasmat.

1626.  Param Aparam, and Avyayam are theirs in consequence of Ajksharabhavatwa.  Aparam means satyakamatwa, satyasamkalpatwa, etc.’ i.e., puissance.  Param is the indescribable felicity of Samadhi.  The Srutis declare that knower of Brahma becomes Brahma.

1627.  Hence, as the commentator explains, by knowing what is called the Unmanifest one is capable of attaining to omniscience.

1628.  What is stated here is this, the Unmanifest or Prakriti, by modification, produces Mahat and the other principles.  But the agency of Purusha also is necessary for such production, for Prakriti can do nothing without Purusha, and Purusha also can do nothing without Prakriti.  The principles of Mahat and the rest, therefore, may be said to have their origin as much in Purusha as in Prakriti.  Beside, the two being naturally dependent on each other, if Prakriti be called Kshara, Purusha also may be so called.

1629. i.e., Jiva or Purusha.

1630.  High, such as gods, middling, such as human beings and low, such as animals.

1631.  Budha is Bodha or pure Knowledge.  Abudha is the reverse of Budha.  The Supreme Soul is Knowledge, while Jiva is Ignorance.

1632.  In consequence of Jiva’s union with or attachment to Prakriti.  Jiva takes this object for a vessel; that for a mountain, and that other for a third.  When knowledge comes, Jiva succeeds in understanding that all his impressions are erroneous and that the external world is Only a modification of Self.  In consequence of Jiva’s capacity to comprehend this, he is called Budhyamana or Comprehender.

1633.  Drisya and Adrisya, are the Seen and the Unseen, that is the gross and the subtile, or effects and causes.  Swabhavena anugatam is inhering (unto all of them,) in its own nature, that is, Brahma pervades all things and unites with them without itself being changed as regards its own nature.  Vudyate has manishibhih understood it.