1634.  Tattwa is explained by the commentator as anaropitaruom, i.e., invested with any form in consequence of Ignorance; Not-Tattwa is nityaparoksham i.e., always within the ken of the understanding.

1635.  That indication is ‘I am Brahma.’  Such conviction or knowledge even which characterises those that are awakened or Buddha, is cast off by the twenty-sixth.

1636.  These examples are often used to explain the difference between the Jiva-soul and the Supreme Soul.  The Udumvara is the fruit of the Ficus glomerate.  When ripe and broken, the hollow centre is seen to contain many full-grown gnats.  The gnat lives in the fruit but is not the fruit, just as the fish though living in the water is not the water that is its home.  Jiva, after the same way, though living in the Supreme Soul, is not the Supreme Soul.

1637.  Parah is Anyah or Chidatman.  Paradharma means ‘partaking’ of the nature of Kshetra in which he resides.  Sameyta is ‘kshetrena iva ekebhya.’

1638.  This is a simile very often used for illustrating the danger of pursuing objects of the senses.  Collectors of honey used to rove over mountains, guided by the sight of flying bees.  These men frequently met with death from falls from precipices.

1639.  The Burdwan translator renders this verse incorrectly.

1640.  This has been repeatedly laid down in the Hindu scriptures.  Gifts produce no merit unless made to deserving persons.  If made to the undeserving, instead of ceasing to produce any merit, they become positively sinful.  The considerations of time and place also are to be attended to.  By failing to attend to them, sin is incurred where merit is expected.  Truth becomes as sinful as a lie, under particular circumstances; and a falsehood becomes as meritorious as truth under circumstances.  The Hindu scriptures make circumstance the test of acts.

1641.  These, including Mind, form the tale of sixteen called Vikriti or modifications of Prakriti.

1642.  These are the subtile principles or Tanmatras and not the gross elements.

1643.  Mahat is sometimes called Buddhi hence the creation of Consciousness from Mahat must be creation relating to Buddha.

1644.  Arjjava mean ‘relating to straight paths or courses,’ so called from the straight course of these winds or breaths.  By reference to these breaths is intended the other limbs of the physical system besides those already indicated.

1645.  Rishi here means Mahan or Great.  Consciousness is said to have an excellent essence, and is also a Bhuta because of its capacity to produce the Great Bhutas, five in number.

1646.  These, the commentator explains, are Mind, Buddhi or Understanding Consciousness, and Chitwa, considered as Vyashti instead of as Samashthi.  These are the sires of the primeval sires, i.e., from these sprung the Mahabhutas or Great creatures (viz., the five primal elements).