667. Kah, the commentator explained, is anandah or felicity.

1668. The comparison lies in the folly of the two persons indicated. One
churning ass's milk for butter is only a fool. Similarly, one failing to
understand the nature of Prakriti and Purusha from the Vedas is only a
fool.

1669. Gives a literal rendering of this verse for showing how difficult it
is to understand the meaning. The commentator correctly explains the
sense which is as follows: anyah or the other is the Soul as
distinguished from its reflection upon Prakriti, that is the Soul in its
real character as independent of Prakriti. What is said here is that when
the Soul, in its real character beholds, or acts as a witness of
everything (i.e., as exists in the states of wakefulness and dream),
becomes conscious of both itself (the Twenty-fifth) and Prakriti (the
Twenty-fourth) when, however, it ceases to behold or act as such witness
(i.e., in the state of dreamless slumber of Yoga-samadhi), it succeeds in
beholding the Supreme Soul or the Twenty-sixth. In simple language what
is said here is that the Soul becomes conscious of both itself and
Prakriti in the state of wakefulness and dream. In Samadhi alone, it
beholds the Supreme Soul.

1670. What is said here is that the Twenty-sixth or the Supreme Soul
always beholds the Twenty-fifth or the Jiva-soul. The latter, however,
filled with vanity, regards that there is nothing higher than it. It can
easily, in Yoga-samadhi, behold the Twenty-sixth. Though thus competent
to behold the Supreme Soul, it fails ordinarily to behold it. The
commentator sees in this verse a repudiation of the doctrine of the
Charvakas and the Saugatas who deny that there is a Twenty-sixth Tattwa
or even a Twenty-fifth which they identify with the Twenty-fourth.

1671. Tatsthanat is explained by the commentator as Varasya
avaradhisrhanat, i.e., in consequence of vara overlying the avara. The
instance of the string and the snake is cited. At first the string is
erroneously taken for the snake. When the error is dispelled, the string
appears as the string. Thus the Supreme and the Jiva-soul come to be
taken as one when true knowledge comes.

1672. The ordinary doctrine is that the Jiva-soul is indestructible, for
it is both unborn and deathless, its so called births and deaths being
only changes of the forms which Prakriti undergoes in course of her
association with it, an association that continues as long as the
Jiva-soul doe