m any different thing but from their own counterparts existing in a
previous state of existence or life. They arise from their respective
states as they existed with the Chitta or understanding in a previous
life. Hence Chitta, and the objects of the senses and the senses also
arising from it, are all affected by these three Gunas.

1048. The last word in the first line is not prabodhita but aprabodhita.

1049. In the original, the word atman is used in various senses.
Sometimes it stands for the Jiva-soul, sometimes for the Supreme Soul,
sometimes for essence or the principal portion of anything, sometimes for
one's own self, and sometimes even for the person or body. It is not
difficult to distinguish in which sense the word is used in what place.

1050. Vela is tide or current. The Understanding, although it exists with
the three states of Sattwa, Rajas, and Tamas, can yet transcend them by
Yoga. The ordinary and extraordinary states of the understanding are
spoken of in this verse.

1051. The Bengal texts make this a verse of one line. In the Bombay text,
verse 9 is made a triplet, so that this line is included in it. Medhyani
is explained as medha, rupadi jnanam, tatra tani.

1052. If I have understood this verse correctly, the theory of perception
laid down is a sort of idealism which has not, perhaps, its counterpart
in European metaphysics. The senses are first said to be only
modifications of the understanding. The mind also is only a modification
of the same. A particular sense, say the eye, becomes subservient to the
understanding at a particular moment. As soon as this happens, the
understanding, though in reality it is only the eye, becomes united with
the eye, and entering the mind raises an image there, the consequence of
which is that that image is said to be seen. External world there is, of
course, as independent of mind and understanding. That which is called a
tree is only an idea or image created in the mind by the understanding
with the aid of the sense of vision.

1053. The speaker here combats the theory that the qualities of Sattwa,
Rajas, and Tamas inhere to the objects themselves of the senses. His own
view is that they inhere to the Mind, the Understanding, and
Consciousness. The qualities may be seen to exist with objects, but in
reality they follow objects in consequence of their permanent connection
with the mind, the understanding, and consciousness which have agency in
the productio