te Island.

1911. The name Apantara-tamas implies one whose darkness or ignorance has
been dispelled.

1912. Vedakhyane Srutih karyya, literally, I think, means thou shouldst
turn thy ears to the description of the Vedas, implying that thou
shouldst set thyself to a distribution or arrangement of the Vedic hymns
and Mantras.

1913. It is difficult to understand what is the precise meaning of the
expression twamrite. Literally it means without thee. Whether however,
the speaker means that all the princes will meet with destruction except
thee or that they will be destroyed without thy being present among them,
or that such destruction will overtake them without thyself being the
cause of it, it is difficult to determine.

1914. Anyo hanyam chintayati seems to mean that the thoughts of others do
not correspond with their act.

1915. It is scarcely necessary to remark that the word nandana means both
sons and delighter. The etymological meaning is, of course, delighter.
The son or grand-son is so called because of his being a source of
delight to the sire or the grandsire with the other members of the
family. In verse 58, nandana seems to be used in the sense of delighter.

1916. The commentator explains these verses in this way. So far as
ordinary purposes are concerned, both the Sankhyas and Yogins speak of
many Purushas. In reality, however, for purposes of the highest truth,
there is but one Purusha. I do not see this limitation in the verse
itself. The fact is what the commentator says is to be seen in the next
Verse.

1917. The abode of thy feet means thy abode. To this day, in mentioning
persons that are entitled to reverence, the Hindu speaks of them as the
"feet of so and so".

1918. The commentator explains the meanings of the words used in this
verse in this way--He is called Purusha, because of the attribute of
fulness eternal, because he has neither beginning nor end; immutable,
because there is no change in him; undeteriorating, because he has no
body that may be subject to decay; immeasurable, because the mind cannot
conceive of him in his fulness.

1919. Acts are called seeds. Seeds produce tree. Acts lead to the
attainment of bodies. For the production of bodies, therefore, acts
operate like seeds.

1920. The sense seems to be this: in the Yoga system He is called the
Supreme Soul, for Yogins affirm the existence of two souls, the Jivatman
and the Supreme Soul, and assert the superiority of th