ces and objects of different times and places, when, in fact,
congruity in respect of both time and place does not apply to it, it must
be regarded to have an existence that is distinct and independent of the
senses and the body.

677. The object of this is to show that the Soul has only knowledge of
the pleasures and pains arising in consequence of Sattwa and Rajas and
Tamas and in connection with the three states of the understanding due to
the same three attributes. The Soul, however, though knowing them, does
not enjoy or suffer them. He is only the silent and inactive Witness of
everything.

678. The object of the simile is to show that as wind is a separate
entity although existing with the fire in a piece of wood, so the Soul,
though existing with the senses is distinct from them.

679. The Bengal texts read indriyanam which I adopt. The Bombay edition
reads indriyendriyam, meaning the sense of the senses, in the same way as
the Srutis declare that is the Prana of Prana, the eye of the eye, the
ear of the ear, etc., Sravanena darsanam tatha kritam is 'apprehended by
the ear,' i.e., as rendered above, 'apprehended through the aid of the
Srutis.'

680. The commentator uses the illustration of a tree. Before birth the
tree was not; and after destruction, it is not; only in the interim, it
is. Its formlessness or nothingness is manifest from these two states,
for it has been said that which did not exist in the past and will not
exist in the future cannot be regarded as existing in the present.
Tadgatah is explained by the commentator as udayastamanagatah or
taddarsinah.

681. Both the vernacular translators render the second line incorrectly.
The first line is elliptical, and would be complete by supplying asannam
pasyanti. The paraphrase of the second line is Pratyayannam Jneyam
Jnanabhisamhitam(prati)ninisante. Jneyam is explained by the commentator
as prapancham. Jnanabhisamhitam means that which is known by the name of
Knowledge, i.e., Brahma, which has many similar names some of which the
commentator quotes such as Satyam (truth), Jananam (knowledge), Anantam
(infinite), Vijnanam (true knowledge), Anandam (joy or happiness).

682. Tamas is another name for Rahu. The first line, therefore, refers to
the manner in which an eclipse occurs. There is no absolute necessity,
however, for taking it as an allusion to the eclipse. The meaning may be
more general. Every day, during the lighted fortnight, the moon ga