that the stalk speedily springs upwards and leaves the mire at
its roots?

1566. The commentator explains that the intention of this verse is to
explain that the universe which is created by the mind is destroyed
afterwards by the mind itself.

1567. The sense is that one who has cast off objects of enjoyment and
become emancipated, does not obtain rebirth.

1568. I follow the commentator in his exposition of this verse. The
practice of fishermen (in India) is to sink their boats when they leave
them for their homes, and to raise them again when they require them the
next day. They do not leave their boats afloat for fear of the injury the
waves may do to them by tossing them too much.

1569. By Prakriti here is meant the harmony of Sattwa, Rajas, and Tamas.
As long as these three qualities are in harmony with one another, i.e.,
as long as there is no preponderance in any of them over the other two,
so long there cannot be creation or the operations of the buddhi or
understanding.

1570. In this verse the word Prakriti is used in an entirely different
sense. It means here Ignorance.

1571. Sariragriha-sanjnasya is 'of one who regards his body to be an
accompaniment of the Soul instead of regarding it to be the Soul.' 'Who
regards purity as its sacred water', i.e., who, without resorting to the
sacred waters whither others go for cleansing themselves, thinks that
purity, both internal and external, is capable of cleansing him.

1572. Vide note to verse 21 above.

1573. The object of the verse is to show that one should not, for the
sake of friends and kinsmen and spouses and children, abstain from
pursuing one's true end. The practice of charity again is the true diet
which supports a man.

1574. Astapadapada is a weight of gold. The word, as used in this verse,
means a quantity of gold. Whether the reading be mudreva or sutrena, the
sense remains unchanged. What is said here is that the mother, etc., are
like lines traced with gold by the side of real gold; i.e., the mother,
etc., are of no value or use in the acquisition of prosperity. K.P.
Singha misses the meaning. The Burdwan translator, however, makes a most
ridiculous exhibition of himself. Without understanding the commentary at
all, in fact, not having been able to read the words of the commentary
aright, he has produced a ridiculous jargon that is utterly
unintelligible. Daksha is a vocative, meaning 'possessed of cleverness.'
The words he daksha ya