myth) under which evil speaking is forbidden.

760. Such self-disclosure destroys the effects of those acts and prevents
their recurrence.

761. Robbers laden with booty are always in danger of seizure. Even so
unintelligent men bearing the burdens of life are always liable to
destruction.

762. Nishpraiharena means Niruddhena as explained by the commentator.

763. I adopt the reading prakasela and the interpretation that Nilakantha
puts upon it.

764. K.P. Singha translates these words very carelessly. The Burdwan
translator, by following the commentator closely, has produced a correct
version. Kulmasha means ripe grains or seeds of the Phaselous radiatus.
Pinyaka is the cake of mustard seed or sesamum after the oil has been
pressed out. Yavaka means unripe barley, or, as the commentator explains,
raw barley powdered and boiled in hot water.

765. What is meant by the first line of the verse is this. The Soul had,
before the creation, only Knowledge for its attribute. When Ignorance or
Delusion, proceeding from Supreme Brahma, took possession of it, the Soul
became an ordinary creature, i.e., consciousness, mind, etc., resulted.
This Ignorance, therefore, established itself upon Knowledge and
transformed the original character of the Soul. What is stated in the
second line is that ordinary knowledge which follows the lead of the
understanding is affected by ignorance, the result of which is that the
Soul takes those things that really spring from itself to be things
different from itself and possessing an independent existence.

766. The correct reading, I apprehend, is upagatasprihah and not
apagatasprihah. Nilakantha is silent. All that he says is that the first
verse has reference to 'yogins,' the second to yogins and 'non-yogins'
alike. Both the vernacular translators adhere to apagatasprihah.

767. I expand verse 8 a little for giving its meaning more clearly than a
literal version would yield. All the impressions, it is said here, in
dreams, are due either to the impressions of this life or those received
by, the mind in the countless lives through which it has passed. All
those impressions, again, are well-known to the Soul though memory may
not retain them. Their reappearance in dreams is due to the action of the
Soul which calls them up from the obscurity in which they are concealed.
Avisena's theory of nothing being ever lost that is once acquired by the
mind and the recollection of a past impression