ach disregard or indifference for
either.

742. This is a repetition of what has been asserted in various forms
before. Rajas (passion) is the cause of Pravritti or propensity for acts.
Sattwa (goodness) is enlightenment or the higher aspirations that lead to
Brahma. Both rest on Tamas (Darkness), the first immediately, the last
mediately. Chit or Jiva is pure Knowledge. When overtaken by Tamas or
Avyakta, it becomes clothed with that existence which is called life or
which we realise in the world, the conditions of that life being
Consciousness and Intelligence.

743. The Chit or Soul is all-Knowledge. When overspread with Ignorance or
Darkness, it becomes manifested by Intelligence and Consciousness, i.e.,
assumes a form or body. Knowledge overspread by Darkness, therefore, or
Knowledge with the attributes of Intelligence and Consciousness, is the
cause of Chit or soul or Jiva assuming a body. Such knowledge, therefore,
is called the seed of the body. Then, again, the tadvijam (the second
expression), i.e., the foundation on which knowledge overspread by
ignorance (or knowledge with the attributes of intelligence and
consciousness) rests, is, of course, pure Knowledge or chit or jiva or
Soul as it existed before life. It is only another form of repeating a
statement made several times before. Both the vernacular translators have
misunderstood the last half of the second line.

744. The meaning, of course, is that while in the mother's womb, the Soul
remembers the acts of past lives, and those acts influence and determine
the growth of its senses as also the character it will display in its new
life.

745. I do not follow Nilakantha in his grammatical exposition of the
second line. That exposition seems to be very far-fetched. Besides
tebhyah tyagat for tesham tyagat is no violence to grammar, the use of
the ablative in this sense not being infrequent in these writings.

746. Women have before (vide verse 9 of this section) been said to be the
embodiment of the senses and as antarhitah in Rajas or Passion. The
senses, therefore, are, it is concluded here, originated in Rajas. By the
destruction, again, of Rajas, they may be destroyed. What is wanted,
therefore, is the conquest of Rajas or Passion. This may be effected with
the aid of the eye whose vision has been sharpened by scriptural
knowledge.

747. After indriyartham, as explained by the commentator, prapyapi is
understood. There are two classes of indriyas