by it is that they
become withdrawn from external objects and even the impressions of all
external things.

1592. Perhaps, this means the pleasures of heaven.

1593. i.e., they who have identified themselves with Brahma.

1594. Yudhishthira's question seems to be this. Is there or is there not
consciousness in the emancipate state? Different scriptures answer this
question differently. If it be said that there is consciousness in that
state, then why discard heaven and its pleasures, or the religion of
Pravritti or acts which lead to those pleasures? Where is the necessity
then of Sannyasa or the religion of Nivritti or abstention from all acts?
On the supposition of there being consciousness in the emancipate state,
the Religion of Pravritti should be taken as superior. If, on the other
hand, the existence of consciousness be denied, that would be an error.
Dnkshataram is ayuktaram.

1595. Although I make use of the word 'perceive' yet remembering that the
mind is included among the senses and regarded as the sixth sense, the
functions of recollection, representation, etc., are also implied by the
word pasyati. The Burdwan translator gives a ridiculously erroneous
version of this verse.

1596. The commentator explains that the simile of the froth is introduced
in consequence of its disappearance with the disappearance of water. K.
P. Singha is incorrect in taking the instance of froth as illustrative of
the quickness of the destruction.

1597. Sarvatra does not mean 'through every part of the sleeper's body'
as K. P. Singha takes it, but sarvavishaye as the commentator correctly
explains it.

1598. Iha is sapne Anisah is nasti isah or pravartaah yasya.

1599. For the Soul, in dreams, sees and hears and touches and smells
etc., precisely as it does while awake.

1600. The sense seems to be that a person who becomes emancipate in this
life becomes so in Samadhi. When the state of Samadhi is over, his mind
and senses return; and returning they do the bidding of the Supreme,
i.e., bring about both happiness and misery, which, of course, are the
consequences of the acts of past lives though that happiness and misery
are not felt. In the next verse is said that these men very soon leave
their bodies and become freed from rebirth.

1601. There are two kinds of Emancipation: one is attainable here, in
this body, it is Jivan-mukti; the other is Videha-kaivalya or that which
becomes one's when one is bodiless. In 98