1694.  These characteristics, the commentator points out, though numbering sixteen, include the four and twenty mentioned by Bhojadeva in his Rhetoric called Saraswati-kanthabharana.

1695.  Parartham means, as the commentator explains, of excellent sense.  It does not mean Paraprayojanam as wrongly rendered by the Burdwan translator.  The latter’s version of the text is thoroughly unmeaning.

1696.  What Sulabha says here is this:  the great primal elements are the same whether they make up this body or that other body; and then it is the same Chit that pervades every combination of the great elements.  The object of this observation is to show that Janaka should not have asked these questions about Sulabha, he and she being essentially the same person.  To regard the two as different would indicate obscuration of vision.

1697.  What is meant by this is that when creatures are said to possess more of sattwa and less of sattwa, sattwa seems to be a principle that is existent in the constitutions of creatures.

1698.  By the word Kala is meant the 16 principles beginning with Prana.  What is intended to be said is that as long as the principle of Desire exists, rebirth becomes possible.  The universe, therefore, rests on the principle of Desire or Vasana.  The senses, etc. all arise from this principle of Vasana.

1699.  By Vidhi is meant that righteousness and its reverse which constitute the seed of Desire.  By Sukra is meant that which helps that seed to grow or put forth its rudiments.  By Vala is meant the exertion that one makes for gratifying one’s desire.

1700.  The fact then of continual change of particles in the body was well-known to the Hindu sages.  This discovery is not new of modern physiology.  Elsewhere it has been shown that Harvey’s great discovery about the circulation of the blood was not unknown to the Rishis.

1701.  The instance mentioned for illustrating the change of corporal particles is certainly a very happy one.  The flame of a burning lamp, though perfectly steady (as in a breezeless spot), is really the result of the successive combustion of particles of oil and the successive extinguishment of such combustion Both this and the previous verse have been rendered inaccurately by K.P.  Singha.

1702.  Hence the questions of Janaka, asking as to who the lady was or whose, were futile.

1703.  The seven ways are as follows:  Righteousness and Wealth and Pleasure independently and distinct from one another count three, then the first and second, the first and third, and second and third, count three and lastly, all three existing together.  In all acts, one or other of these seven may be found.  The first and second exist in all acts whose result is the righteous acquisition of wealth; the first and third exist in the procreation of children in lawful wedlock; the second and third in ordinary acts of worldly men.  Of acts in which all three combine, the rearing of children may be noticed, for it is at once a duty, a source of wealth, and a pleasure.  K.P.  Singha omits all reference to these seven ways, while the Burdwan translator, misunderstanding the gloss, makes utter nonsense of it.