nothing else to dwell upon. Kayamabhyantaram is
kayamabhi and antaram, i.e., both within and without the body. The
several parts of the body named, beginning with teeth, etc, refer to
eating and other operations, all of which influence the mind and dispose
it for purity and otherwise.

39. i.e., that from which the entire universe has been created.

40. Probably, 'by any of the senses'. The plural form occurs in the
original.

41. This answers the questions respecting the form of the Soul, says
Nilakantha.

42. I render this verse, following Nilakantha's gloss. The second line of
50, according to that commentator, refers to the ascension of the Yogin
from Brahma vested with attributes to Brahma divested of all attributes.
The tam does not refer to body, as Telang takes it, but to Brahma as
endued with hands and feet on all sides, etc. Deheswam dharayan means
'restraining the mind within the body'. Kevalam Brahma is Brahma without
attributes.

43. The speaker here is the regenerate visitor of Krishna. The latter is
repeating the words of that visitor. In this verse, Krishna, forgetting
that he is merely reciting the words of another, refers to himself as the
Supreme Brahman in whom one must merge for attaining to Emancipation.

44. The second line of 56 is read variously.

45. Heaven is the reward of those who follow the religion of Pravritti or
acts, such as sacrifices, religious observances, etc. The followers,
however, of the religion of Nivritti or inaction, i.e., they who betake
themselves to the path of knowledge, become emancipated. The deities
derive their sustenance from the former and become even jealous of the
latter, for the emancipate state is higher than that of the deities
themselves.

46. Avichakshanam is undiscerning, in the sense of the husband's not
knowing that the interrogatrix as wife, has no other refuge than her lord
with all his defects.

47. I follow Nilakantha. Telang adopts the views of Arjuna Misra and
renders the first line as 'whatever acts are seized (by the touch, or
seen, or heard, etc.') Grahyam, according to Nilakantha, implies those
acts, like Diksha, etc, which are adopted with the aid of others.

48. This seat, says Nilakantha, is called Avimukta and lies between the
eyebrows and the nose.

49. Nilakantha interprets this mystically. By Soma he understands the
artery or duct called Ida, and by Agni the duct called Pingala. Dhira is
Buddipreraka; vyavayam is sancharam. D