nses, etc. The sprouts are the objects of sense, being
attached to the senses themselves as sprouts to branches. The roots
extending downwards are the desires for diverse enjoyments. Thus Telang,
following the commentators.

281. Joined to the qualities, i.e., perceiving objects of sense or
experiencing pleasure and pain.

282. "Atmani" in the first line is "in the body" as explained by
Sreedhara and others: "in the understanding" as explained by Sankara. It
seems, however, to be used in the general senses of "themselves", without
particular reference to either body or understanding. An Akritatman is
one whose soul is not made or formed; generally, "a person of unsubdued
passions."

283. There can be no question that Soma here means the moon and not the
Soma juice quaffed in sacrifices, or sap. It is the moon that supports,
nourishes all herbs and numerous passages may be quoted from Hindu sacred
literature to show this. Mr. Davies, therefore, clearly errs in rendering
Soma as "the savoury juice."

284. The four kinds of food are: that which is masticated, that which is
sucked, that which is licked, and that which is drunk.

285. Apohanam is loss or removal. It is a well-known word and its
application here is very natural. I am memory and knowledge (to those
that use them for virtuous acts). I am the loss of these faculties (to
those that engage in unrighteous acts). Mr. Davies erroneously renders it
as "The power of reason."

286. Kutashtha is rendered by K. T. Telang as "the unconcerned one", by
Mr. Davies as "the lord on high." I incline to the scholiasts who explain
it as "the uniform or the unchangeable one."

287. Sarvabhavena is explained by Sankara by Sarvatma-chintaya (thinking
Me to be the soul of everything). Sreedhara explains it as
Sarvaprakarena. Why may it not mean "with the whole soul" or "with excess
of love."

288. I adopt Sankara's explanation of the last compound of the first line
of this sloka. Sreedhara explains it differently.

289. Prabritti I render "inclination" and Nivritti as "disinclination."
The inclination is, as all the commentators explain, towards righteous
actions, and the disinclination, consequently, is about all unrighteous
actions. K. T. Telang renders these words as "action" and "inaction". Mr.
Davies, following the French version of Burnouf, takes them to mean "the
creation and its end."

290. Sankara seems to connect the genitive Jagatas with achitas Sreedhara
conne