, are subdivided into hundreds of
thousands each. Jiva, in course of his wanderings through the universe,
ascends in the scale of Being, stays in particular rungs, and falls down
from them into lower rungs, accordingly, What the speaker wishes to
inculcate is that these fourteen should always be towards the attribute
of Sattwa or Goodness.

1370. This life, it should be noted, leadeth to Jiva's transformation as
an immobile object. A creature of Dark hue becomes addicted to wicked
acts and rots in hell His existence as an immobile object is hell itself.

1371. Prajavisargah is the period for which one Creation lasts, being
equal to what is called a Kalpa.

1372. The Dark and the Tawny hues of their corresponding states of
existence, viz., the immobile and the intermediate, are regarded as
states of endurance. Hence, when the misery that is their portion has
been fully endured, the recollection is suddenly irradiated into the
mind, of the righteousness that distinguished Jiva in ages far remote.
Anisa is helpless or cheerless.

1373. Cha at the end of the second line is equivalent to va. Unless cha
be taken as equivalent to va the verse would yield no meaning. After
Tawny comes Blue, i.e., after attainment of existence as an Intermediate
creature Jiva attains to humanity. This occurs when Sattwa does not
predominate. Hence anyatha should be supplied after upaiti.

1374. Vyatite is a finite verb in indicative mood, as pointed out by the
commentator. It comes from root i with suffix vi. After sate supply jate
sati. The Burdwan translator takes it as a participial adjective in the
locative singular, which is, of course, wrong. The version he gives of
this line is most ridiculous, containing as it does a self-contradictory
assertion. K. P. Singha gives the right meaning.

1375. When Jiva becomes a Deva, he has still the ten senses, the five
Pranas, and the four internal possessions of mind, understanding, Chitta,
and Ahankara, amounting in all to nineteen. These nineteen impel him to
thousands of acts. Hence, even when transformed into Deva, Jiva is _not_
freed from acts, but is in niraya or hell,--acts being, under all
circumstances, equivalent to hell.

1376. Vyuha implies the varied forms of one and the same thing Daivani in
Sattwa-pradhanani. The five senses, with the mind, the understanding form
a total of seven. The acts achieved through each of these may be
subdivided a hundredfold. As these seven possessions a