f
iron here are either the diverse longings cherished by worldly men, or,
perhaps, the bodies with which men are invested.

1097. The dual genitive duhkhayoh is used because worldly sukha also is
regarded as duhkha. 'Tyajamannah' is equivalent to 'tyaktum ichccha.' It
is an instance of hetau sanach.

1098. Yena is explained as Stryadina hetuna. 'Sah' is Stryadih.
Samrohati is Vardhayati. 'Tam' is Vardhakam.

1099. 'Uddhriyate' is literally 'tears up.' The use of the word 'asina'
suggests also 'cutting.' The root of the tree, of course, is Avidya or
Ignorance.

1100. K.P. Singha wrongly translates the first line. The Burdwan
translator quotes the gloss without understanding it. The first half of
the first line, literally rendered, is 'the senses are the
mind-citizens,' meaning, as the commentator rightly explains, that they
are citizens under the lead of the mind. 'Tadartham' means 'for the sake
of the senses,' i.e., 'for cherishing them.' Prakritih is mahati kriya
pravrittih, Tadartham is kriyaphalam, i.e., happiness or misery. The
meaning, in brief, is this: the body is a city. The understanding is its
mistress. The mind is her principal servitor. The senses are the citizens
under the lead of the mind. In order to cherish the senses the mind
engages in acts productive of visible and invisible fruits i.e.,
sacrifices and gifts, and the acquisition of houses and gardens, etc.
Those acts are liable to two faults, viz., Rajas and Tamas. The senses
(both in this life and the succeeding ones) depend upon the fruits
(happiness or misery) of those acts.

1101. The meaning is this: the senses, the mind, the understanding, etc.,
are all due to acts. These, therefore, are said to rest upon acts and
draw their sustenance therefrom.

1102. I expand the first line of 14 for giving the meaning clearly.

1103. The sense is that the understanding, being stained or afflicted,
the Soul also becomes stained or afflicted. Enam is atmanam. Vidhritam is
'placed like an image upon a mirror.'

1104. Because the son had not yet obtained the light of full knowledge.

1105. It is curious to note how carelessly this verse is rendered in the
Burdwan version. In the Bengal texts there is a misprint, viz., tatha for
rasah. The Burdwan translator does not notice it, but gives just eight
qualities instead of ten. Capacity to be congealed is to be inferred from
cha. K.P. Singha is correct.

1106. The Rishis, it is evident, regarded an entity