n of objects. The commentator cites the instance of a wife's
beautiful and symmetrical limbs. These excite pleasure in the husband,
envy in a co-wife, and desire (mixed with pain at its not being
gratified) in a weak-hearted gazer. All the while the limbs remain
unchanged. Then again, the husband is not always pleased with them, nor
is the co-wife always filled with envy at their sight, nor is the gazer
always agitated. Like the spokes of a wheel which are attached to the
circumference and which move with circumference, the qualities of Sattwa,
etc., attached to the mind, understanding and consciousness, move along
with them, i.e., follow those objects in the production of which the
mind, etc., are causes.

1054. This version of verse is offered tentatively. I give the substance
without following the exact order of the original. Compare this verse
with 42 of section 194 ante.

1055. As soon as the darkness of the understanding is dispelled and true
knowledge succeeds, the Soul becomes visible.

1056. i.e., who adopts the Sannyasa or the last mode of life after having
duly gone through the preceding modes.

1057. Gunan in the first line means Vishayan, in the second line it means
Sattivadin, Vikriyatah is vikram bhajamanan. How the understanding
creates objects has been explained in previous sections.

1058. Na nivartante is explained by the commentator as na ghatadivat
nasyanti kintu rajjuragadiva badha eva, etc., and he concludes by saying
that according to this theory niranvayanasa eva gunanam, or, in other
words, that the Gunas are not so destroyed by knowledge that they do not
return.

1059. According to the speaker then, there is not much practical
difference between the two opinions here adverted to, and one's course of
conduct will not be much affected by either of the theories that one may,
after reflection, adopt.

1060. Janmasamartham is explained as certain to be acquired by virtue of
birth or of the practice of the duties laid down for one's own order.
Parayanam is moksha-prapakam.

1061. The Bengal reading buddhah is preferable to the Bombay reading
Suddhah which would be pleonastic in view of what follows in the second
line.

1062. Lokam is explained as lokyate iti lokah, i.e., objects of enjoyment
such as wife, etc., aturam, is afflicted with faults or defects. Ubhayam
kritakritam is as the commentator explains, sokasokarupam or aropitam and
anaropitam.

1063. Many of the verses of this and t