xist while mind does not exist. If so, i.e., if existing,
as it must be admitted to do, why does it not apprehend objects? What is
it that restrains its powers of apprehension?

57. Bhutatmanam is ordinary Prajapati. Nilakantha takes it to mean here
individual Jiva or self.

58. It is through words that desirable fruits, visible and invisible,
are acquired. Of course, word means both ordinary speech and Vedic
Mantras.

59. The speaker is the Brahmana, which Nilakantha explains to mean 'the
Brahmana named Manas or Mind'. Instead of such a learned interpretation,
we may take it as implying that the Brahmana is repeating the answer
which Bhutatman, i.e., Prajapati or Jiva, made to Word. The Brahmana is
the real speaker. He recites the words of Jiva. Immovable, according to
Nilakantha, means 'that which is seizable by the external senses'; and
'movable', that which is beyond the ken of the senses, such as heaven,
etc. The external world being only a manifestation of the mind, it is
spoken of here as identical with it. So, the ideas in the mind which are
not due to the senses, are only the mind. This is the movable mind. That
mind depends on word or the scriptures.

60. Telang gives a different version of this verse. I offer a verbal
rendering, without attempting to explain it.

61. i.e., as noisy or noiseless.

62. I have given as close a verbal rendering of the passage as possible.
The sense, however, is not very intelligible to me. The gloss of
Nilakantha is as unintelligible as the text. Telang also has given a
verbal rendering which differs from the above slightly. His foot-notes do
not, I think, bring out the meaning at all. As regards the two vernacular
versions, both are useless.

63. The correct reading is cha after arthan and not twam after it. Hence,
the Senses say that, 'without ourselves and without those which are our
objects, thou canst not have thy enjoyments.'

64. Thus creatures may exist through us, even though mind may be out of
order.

65. Both mental purposes and dreams having failed to gratify him.

66. The reading sarvam in the second line is incorrect, though Nilakantha
adopts it. The different portions of the fire are indicated as the
different attributes. The smoke is of the form of Darkness (Tamas); the
ashes are the attributes of Passion; while the blazing flame, that into
which the oblation is thrown, is the attribute of Goodness.

67. I give a close rendering of these verses, witho