not as an unknown
substance in which certain known properties inhered, but as the sum total
of those properties themselves. So far as the human mind is concerned,
there is no warrant for the proposition that matter is an unknown
substance in which extension, and divisibility etc., inhere; on the other
hand, matter, as it appears to us, is only extension, divisibility, etc.,
existing in a combined state.

1107. The elements are five in number. Their properties number fifty. The
five especial properties of the understanding should be added to those
five and fifty. The total, therefore, of the properties of the
understanding comes up to sixty.

1108. This is a difficult verse. Anagatam is agama-viruddham. The
grammatical construction, as explained by the commentator, is this: tat
(tasmin or purvaslokokokte vishaya yat) anagatam tava uktam tat
chintakalilam. (Twam tu) samprati iha (loke) tat (maduktam)
bhutarthatattwamsarvam avapya bhuta-prabhavat santabuddhi bhava.
Bhutarthah is Brahma, and bhutaprabhavat is Brahmaiswaryat. (This is an
instance of the ablative with 'lyap' understood). What Bhishma wishes
Yudhishthira to do is not so much to attend to the various theories about
the origin of the universe but to carefully attend to the method of
attaining to Brahma. To be of tranquil heart, of course, implies the
possession of a nirvrittika buddhi.

1109. i.e., they could be slain by only their equals who were engaged
with them, meaning that all those warriors were very superior men. They
could not possibly be slain by others than those with whom they fought.

1110. In the case of gods and Rishis, thinking and summoning are the same.

1111. The commentator explains that the accusatives in the first line of
verse 5 governed by hareyam in the previous verse.

1112. A Padmaka consists of ten digits, i.e., a thousand millions or a
billion according to the French method of calculation.

1113. To lead a life in the woods with the deer and after the manner of
the deer confers great merit. Vide the story of Yayati's daughter Madhavi
in the Udyoga Parvam ante.

1114. The commentator explains that this means that Death would attain to
the status of all-pervading Brahma. Even this is the boon that the
Self-born grants her for protecting her against iniquity and allaying her
fears.

1115. i.e., being freed from wrath and aversion.

1116. Vasishtha's work commences with the query--What is dharmah? The
first answer is 'anythi