s not succeed in effecting its emancipation. In this verse
the ordinary doctrine is abandoned. What is said here is that the
Jiva-soul is _not_ deathless, for when it becomes identified with the
Supreme Soul, that alteration may be taken as its death.

1673. This is a very difficult verse. Pasya and apasya are drashtri and
drisya, i.e., knower and known (or Soul and Prakriti) Kshemaya and Tattwo
are drik and drisya, i.e., knowledge and known. One that sees no
difference between these that is, one that regards all things as one and
the same, is both Kevala and not-Kevala, etc, meaning that such a person,
though still appearing as a Jiva (to others) is in reality identifiable
with the Supreme Soul.

1674. This may mean that as men speak, and as speech is Brahma, all men
must be regarded as utterers of Brahma. If, again, Brahma be taken to
mean the Vedas in special, it may imply that all men utter the Vedas or
are competent to study the Vedas. Such an exceedingly liberal sentiment
from the mouth of Yajnavalkya is compatible only with the religion of
Emancipation which he taught.

1675. The doctrine is that unless acts are destroyed, there can be no
Emancipation.

1676. Literally, 'these are not obstacles by external nature,' and are
therefore irremovable by personal exertion of the ordinary kind.

1677. Sanchodayishyanti implies questioned. Here it means questioning the
king internally or by Yoga power.

1678. Utsmayan is explained by the Commentators as 'priding himself upon
his own invincibleness.' Ayaya bhavam implies her determination to make
the king dumb. Visesayan is abhibhavan.

1679. Sammantum is explained by the Commentator as equivalent to samyak
jnatum.

1680. It is difficult to say in what sense the word vaiseshikam is used
here. There is a particular system of philosophy called Vaiseshika or
Kanada; the system believed to have been originally promulgated by a
Rishi of the name of Kanada. That system has close resemblance to the
atomic theory of European philosophers. It has many points of striking
resemblance with Kapila's system or Sankhya. Then, again, some of the
original principles, as enunciated in the Sankhya system, are called by
the name of Visesha.

1681. The mention of Vidhi indicated, as the commentator explains,
Karmakanda. The value of Karma in the path of Emancipation is to purify
the Soul.

1682. K. P. Singha wrongly translates this verse.

1683. There is equal reason in taking up