ut endeavouring to
bring out the sense as explained by the commentators. The printed texts
are not correct. The text adopted by Nilakantha differs from that of
Arjuna Misra. The very order of the verses is not uniform in all the
texts.

68. 'These' refers to action, agent and instrument. The qualities of
which they are possessed are goodness, passion, and darkness.

69. What is stated in these two verses is this: it is the Senses that
enjoy and not the Soul. This is well known to those that are learned. On
the other hand, those that are not learned, regard this or that to be
theirs, when in reality they are different from them. They are their
selves, and not their senses, although they take themselves for the
latter, ignorantly identifying themselves with things which they are not.

70. What is stated here is this: Restraining the senses and the mind, the
objects of those senses and the mind should be poured as libations on the
sacred fire of the Soul that is within the body.

71. i.e., truth is the Sastra of the Prasastri.

72. Narayana is taken by Nilakantha to stand here for either the Veda or
the Soul. The animals offered up to Narayana in days of old were the
senses offered up as sacrifices.

73. Srota here means preceptor or dispeller of doubts. Amaratwam is the
status of the immortal head of all.

74. I think Telang is not correct in his rendering of this verse. What is
stated here is plain, viz., that it is He who is the preceptor and the
disciple. Ayam srinoti,--'prochyamanam grihnati,--tat prichcchatah ato
bhuyas anye srinanti' is the grammar of the construction. The conclusion
then comes--'gururanyo na vidyate'.

75. One who understands the truth.

76. The seven large trees are the five senses, the mind, and the
understanding. The fruits are the pleasures and pains derived from or
through them. The guests are the powers of each sense, for it is they
that receive those pleasures and pains. The hermitages are those very
trees under which the guests take shelter. The seven forms of Yoga are
the extinctions of the seven senses. The seven forms of initiation are
the repudiation, one after another, of the actions of the seven senses.

77. The correct reading is bhavantyanityah and vahuswabhavan.

78. Swabhava is explained by Nilakantha as sutaram abhava.

79. The sense seems to be this: the life-winds indicate the operations of
the several organs of action; the tongue, which stands here for all the
or