have asked
these questions about Sulabha, he and she being essentially the same
person. To regard the two as different would indicate obscuration of
vision.

1697. What is meant by this is that when creatures are said to possess
more of sattwa and less of sattwa, sattwa seems to be a principle that is
existent in the constitutions of creatures.

1698. By the word Kala is meant the 16 principles beginning with Prana.
What is intended to be said is that as long as the principle of Desire
exists, rebirth becomes possible. The universe, therefore, rests on the
principle of Desire or Vasana. The senses, etc. all arise from this
principle of Vasana.

1699. By Vidhi is meant that righteousness and its reverse which
constitute the seed of Desire. By Sukra is meant that which helps that
seed to grow or put forth its rudiments. By Vala is meant the exertion
that one makes for gratifying one's desire.

1700. The fact then of continual change of particles in the body was
well-known to the Hindu sages. This discovery is not new of modern
physiology. Elsewhere it has been shown that Harvey's great discovery
about the circulation of the blood was not unknown to the Rishis.

1701. The instance mentioned for illustrating the change of corporal
particles is certainly a very happy one. The flame of a burning lamp,
though perfectly steady (as in a breezeless spot), is really the result
of the successive combustion of particles of oil and the successive
extinguishment of such combustion Both this and the previous verse have
been rendered inaccurately by K.P. Singha.

1702. Hence the questions of Janaka, asking as to who the lady was or
whose, were futile.

1703. The seven ways are as follows: Righteousness and Wealth and
Pleasure independently and distinct from one another count three, then
the first and second, the first and third, and second and third, count
three and lastly, all three existing together. In all acts, one or other
of these seven may be found. The first and second exist in all acts whose
result is the righteous acquisition of wealth; the first and third exist
in the procreation of children in lawful wedlock; the second and third in
ordinary acts of worldly men. Of acts in which all three combine, the
rearing of children may be noticed, for it is at once a duty, a source of
wealth, and a pleasure. K.P. Singha omits all reference to these seven
ways, while the Burdwan translator, misunderstanding the gloss, makes
ut