Vedas have betaken
themselves to the domestic mode of life, are so called. Here, probably,
the reference is to persons having faith in the Vedas and of pure conduct.

1041. Adhyatma is topic bearing on the Soul. Here it signifies the seven
and twenty usual topics of philosophical discourse, viz., the five organs
of action, the five organs of knowledge, the mind and three others called
Chitta, etc., the five vital breaths, the five elementary substances,
Desire. Acts, and Avidya.

1042. The second clause of the second line is explained by the
commentator as yasmin kamani nimitte sati yat anupasyati.

1043. The grammatical construction is Gunebhyah paramagatah gunan na
ativartante. The meaning is this: Mind, Understanding, and Nature (or
individual disposition of man or animal or vegetable, etc) are all due to
their own previous states. Nature in particular being the result of the
desires of a past state of existence. Such being their origin, they too
are due to the five entities named. As regards their functions, it is
said that having reached to that which is Gunebhyah parama, i.e.,
Srotradikaryam swarupam, they do not transcend the gunas themselves; or
in other words having become endued with the faculty or power of seizing
particular attributes (such as scent, form, etc)., they actually seize or
apprehend them.

1044. In other words, the senses and the mind are nothing but the
understanding displayed in a particular shape or form. The principal
function of the mind is to cherish and discard impressions. The
understanding is nischayatmika or engaged in arriving at certainty of
conclusions.

1045. Everything above the soles of the feet and below the crown of the
head, is, of course, the whole body or self or the person. Asmin kritye
is, aham iti yat darsanam tasmin karaniye. There can be no doubt that the
commentator correctly explains the meaning.

1046. Neniyate is as the commentator explains, an instance of
karmakartari prayogah. Hence, the meaning is that both the attributes of
form etc., and the senses with mind which apprehend those attributes, are
the understanding itself, so that when the understanding is not, these
also are not. The object of this verse is to establish the identity of
the understanding with the senses, the mind, and the attribute with the
senses and the mind apprehend. Both the vernacular versions are
inaccurate.

1047. The three attributes of Rajas, Tamas, and Sattwa do not spring
fro