ness are
unconsciousness, stupefaction, excess of stupefaction, muddiness of the
understanding, blindness (of results), sleep, heedlessness, and
procrastination. The seven incidents of Buddhi or the Understanding are
Mahat, consciousness, and the five subtile essences. The six incidents of
Mind are Mind and the five senses. The five incidents appertaining to
Space are space, water, wind, light, and earth. According to a different
school of philosophy, Buddhi, or the Understanding is said to have four
incidents appertaining to it, viz., doubt, ascertainment, pride, and
memory. Tamas (darkness) also is otherwise regarded to have only three
incidents, viz., inability of comprehension, partial comprehension, and
totally erroneous comprehension. Rajas (Passion) is (according to this
school) regarding as having only the two incidents of inclination (to
act) and sorrow. Sattwa has but one incident viz., Enlightenment.

1586. 'Durga' is an inaccessible region such as a forest or wilderness
which cannot be passed through except with great pain and danger.

1587. The correct reading seems to be sthira-vratati-samkulam.

1588. Udadhi is, literally, a water-jar. In this country most people,
while swimming, use water jars as buoys. The mouth of jar being dipped
into the water the air confined within it serve to support heavy weights.
I have heard that the most rapid currents are crossed by milkmaids in
this way, all the while bearing milk pails on their heads.

1589. In the second line of 72, dustaram janma means janma-yuktam
dustaram.

1590. The sense seems to be that by practising the Sankhya doctrine men
cease to have any regard for even their gross bodies. They succeed in
realising their existence as independent of all earthly or heavenly
objects. What is meant by the Sun bearing them in his rays and conveying
to them all things from every part of the universe is that these men
acquire great puissance. This is not the puissance of Yoga but of
knowledge. Everything being regarded as unsubstantial and transitory, the
position of Indra himself, or of Brahman, is looked upon as desirable and
unworthy of acquisition. Sincere conviction of this kind and the course
of conduct that is confirmable to it is literally puissance of the
highest kind, for all the purposes of puissance are capable of being
served by it.

1591. This is taken as meaning that the Sankhyas are conveyed to the
firmament of the heart. Perhaps, what is intended