ualities of
Nature. Then again, the kind of connection it has with those qualities
settles its birth in good or evil wombs.

268. Mr. Davies misunderstands the grammatical connection of the words in
the second line of this verse. K. T. Telang, following Sreedhara, says,
the word should be rendered "approver."

269. What is heard, i.e., the Srutis or the sacred doctrines.

270. Destroying self by self is to be deprived of true knowledge.

271. Sarvatra in the second line is explained by Sreedhara as "in every
body, superior and inferior." Grammatically it may mean also, "in every
part of the body." Such a theory, however, of the seat of the soul would
be contrary to all Hindu ideas.

272. Bhuta-Prakriti-moksha is explained by both Sankara and Sreedhara as
moksha or deliverance from the prakriti (nature) of bhutas' or entities.
It is true knowledge that effects such deliverance. Mr. Davies renders it
"deliverance of beings from Nature." This is evidently incorrect.
"Beings" is not synonymous with self or soul.

273. Itas is explained by Sreedhara as "from the fetters of this body."

274. Sreedhara makes mahat an adjective of yoni; Sankara makes it an
adjective of Brahma. K. T. Telang follows Sankara.

275. Happiness and knowledge are attributes of the mind, not of the soul.
Hence, when attached to the soul, they are as fetters from which the soul
should be freed.

276. Deha samudbhava is explained by the commentators as having their
"samudbhava or parinama in deha." It is an instance of the vahuvrihi
compound.

277. Light, activity, and delusion are the three qualities as indicated
by their effects.

278. Pratishtha is explained by Sankara as "something on which another
(here Brahma) stays or rests." Sreedhara explains it as Pratima. Telang
following Sreedhara, renders it "embodiment;" Mr. Davies, as "seat."
Amritasya and Avyayasya are taken separately by the commentators.

279. The 'Aswattha' is the sacred Indian fig tree, here emblematical of
the course of worldly life. Its roots are above; those roots are the
Supreme Being. Its branches are below, these being the inferior deities.
Its leaves are the sacred hymns of the Vedas, i.e., as leaves keep the
tree alive and even conduce to its fruits, so the Vedas support this tree
and lead to salvation.

280. Upwards and downwards i.e., from the highest to the lowest of
created things. Enlarged by the qualities, i.e., the qualities appearing
as the body, the se