1906.  Buddha or Pratibuddha literally implies awakened.  The sense, of course, is that such a person has succeeded in casting off all impurities and desires.  He has, as it were been awakened from the slumber of ignorance or darkness.

1907.  Those that follow the religion of Pravritti acquire heaven, etc., through their merits.  Merits however, are exhaustible.  They have, therefore, to fall down from heaven.  The Creator Brahma casts his eye on [(illegible—­JBH)] that follow Pravritti.  The religion of Nivritti, however, leads to Emancipation.  It is Narayana that looks upon men that betake to Nivritti.

1908.  What is stated here is this the deities and Rishis are certainly endued with Sattwa.  But then that Sattwa is of a great form.  Hence, they cannot attain to Emancipation.  It is only that Sattwa which is of subtile form that leads to Emancipation.  The deities, without being able to attain to Emancipation, remain in a state that is mutable or fraught with change.

1909.  That is, the practices which constitute the religion of the Ekantins are not really different for those laid down in the scriptures adverted to above.

1910.  Who are the Whites referred to in this place?  The commentator explains that the word has reference to persons leading the domestic mode of life.  Yatis wear robes that are coloured yellow or yellowish red.  Households, however, use cloth that is white.  The word may also mean the inhabitants of White Island.

1911.  The name Apantara-tamas implies one whose darkness or ignorance has been dispelled.

1912.  Vedakhyane Srutih karyya, literally, I think, means thou shouldst turn thy ears to the description of the Vedas, implying that thou shouldst set thyself to a distribution or arrangement of the Vedic hymns and Mantras.

1913.  It is difficult to understand what is the precise meaning of the expression twamrite.  Literally it means without thee.  Whether however, the speaker means that all the princes will meet with destruction except thee or that they will be destroyed without thy being present among them, or that such destruction will overtake them without thyself being the cause of it, it is difficult to determine.

1914.  Anyo hanyam chintayati seems to mean that the thoughts of others do not correspond with their act.

1915.  It is scarcely necessary to remark that the word nandana means both sons and delighter.  The etymological meaning is, of course, delighter.  The son or grand-son is so called because of his being a source of delight to the sire or the grandsire with the other members of the family.  In verse 58, nandana seems to be used in the sense of delighter.

1916.  The commentator explains these verses in this way.  So far as ordinary purposes are concerned, both the Sankhyas and Yogins speak of many Purushas.  In reality, however, for purposes of the highest truth, there is but one Purusha.  I do not see this limitation in the verse itself.  The fact is what the commentator says is to be seen in the next Verse.