661. The sense depends upon the word acts. If acts are accomplished by the mind, their fruits must be enjoyed by the person in a state in which he will have a mind. Emancipation cannot be achieved by either recitation (japa) or Dhyana (meditation), for both these are acts. Perfect liberation from acts is necessary for that great end.
662. viz., Taste, etc.
663. Existent, line atom; non-existent, line space; existent-nonexistent, line Maya or illusion.
664. Aswabhavam is explained by the commentator as Pramatri-twadi vihinam.
665. i.e., one sees one's own soul.
666. i.e., which, though one, divides itself into a thousand form like the image of the moon in a quantity of agitated water.
667. The analogy consists in this: good and evil fruits, though incompatible, dwell together; similarly, knowledge, though not material, resides in the material body. Of course, knowledge is used here in the sense of the mind or the understanding.
668. It is difficult to understand why the idea of lamps set on trees is introduced here.
669. The analogy is thus explained. Fire, when fed, bursts into flames. When not fed, it dies out, but is not destroyed, for with new fuel the flames may be brought back. The current of the wind ceases, but does not suffer extinction; for if it did, there would be no current again. The same is the case with the rays of the Sun. They die in the night, to reappear in the morning. The rivers are dried up in summer and refilled during the rains. The body, once dissolved, appears in another form. It will be seen that the weakness of the reasoning is due only to incorrect notions about the objects referred to.
670. Exists in its own nature, i.e., unaffected by attributes and qualities and accidents.