By becoming sacrificial victims they regain their
true position.

106. Qualities abiding in Darkness etc, imply those qualities that are
permanently attached to Darkness.

107. Some texts read Santapah and not Sanghatah. The meaning then will be
grief or sorrow.

108. This may refer to the exposure of other people's weaknesses by
tearing open their veils or covers.

109. Vibhajanti implies enjoyments in this connection. Telang starts a
needless objection to this word.

110. 'From even a distance' implies that upon even a cursory view;
without even being examined minutely.

111. What is said here is this: the three qualities exist in even the
immobile objects of the universe. As regards Darkness, it predominates in
them. As regards Passion, it dwells in such properties of theirs as
pungency, sourness, sweetness, etc, which change with time or in
consequence of cooking or through admixture. Their only properties are
said to appertain to Goodness. Tiryagbhavagatam is explained by
Nilakantha as adhikyam gatam. Telang thinks this is unwarrantable. His
own version, however, of the first line is untenable. What can be the
tiryagbhava or 'form of lower species' of immobile objects? Telang
frequently forgets that Nilakantha represents a school of interpretation
not founded by him but which existed from a time long anterior to him.

112. 'Conjunctions' are evidently the periods joining the seasons, i.e.,
the close of one season and the beginning of another.

113. This probably implies that the mind, through the aid of the senses,
enters into all things or succeeds in knowing them.

114. The sense seems to be that through these one succeeds in taking
birth as a Brahmana.

115. A repetition occurs here of about 5 verses. The passage is evidently
an interpolation originally caused by carelessness.

116. Nilakantha explains that this implies that one should regard these
as really undistinguished from the mind. Indeed, created by the mind
itself, these should always be taken as having no real existence beyond
the mind.

117. 'That' here refers to the attenuation of all things by absorption
into the mind.

118. Gunagunam is treating the qualities as not qualities; i.e.,
regarding bravery, magnanimity, etc, as really not merits, for these lead
to pride. Ekacharyyam is ekantavasam, i.e., life in seclusion, or living
without depending upon others. Anantaram is nirastasamastabheda or
non-recognition of all distinctions. So