s the self with the desire
of knowing it, should practise the truths of Piety laid down above. They
constitute the path that leads to the self.

143. 'That which has Brahman for its origin' implies the Vedas.

144. Commentators differ about what is implied by the ten or the twelve.
Nilakantha thinks that the ten mean the eight characteristics of Yoga,
viz., Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana,
Samadhi, and Tarka and Vairagya. The twelve would imply the first eight,
and these four, viz., Maitri, Karuna, Mudita, and Upeksha. If ten plus
twelve or two and twenty be taken, then that number would be made up by
the five modes of Yama, the five of Niyama, the remaining six of Yoga
(beginning with Asana and ending with Samadhi), the four beginning with
Maitri, and the two, viz., Tarka and Vairagya.

145. What is said in this Lesson seems to be this: the Unmanifest or
Prakriti is that condition in which all the three qualities of Goodness,
Passion, and Darkness exist in a state of combination. The unmanifest is
the condition existing before creation. When one particular quality,
viz., Goodness prevails over the others, there arises Purusha, viz., that
from whom everything flows. The relation of Purusha and Nature is both
unity and diversity. The three illustrations of the Gnat and the Udumbara,
the fish and water, and water drops and the lotus leaf, explain the
relation between Purusha and Nature. He is in Nature, yet different from
it. There is both association and dissociation.

146. The doubts appertain to duties, that is whether they should be done
or not, and whether they have any effects here and hereafter.

147. The thinking or enjoying agent is subject, and that which is thought
or enjoyed is object. Subject and object an two well known words in Sir
W. Hamilton's philosophy. I follow Telang in adopting them.

148. Sattawa pradipa, rendered 'light of Nature,' implies, as Nilakantha
explains, knowledge, which is a manifestation of Nature. Arjuna Misra's
interpretation seems to be better. He says that knowledge,--that is,
knowledge of truth,--is acquired by the self through Nature.

149. The sense seems to be this: one who proceeds, on a journey must
provide oneself with the necessary means, otherwise one is sure to feel
discomfort or meet with even destruction. So, in the journey of life, one
must provide oneself with knowledge as the means. One may then avoid all
discomfort and danger. Action