1101. The meaning is this: the senses, the mind, the understanding, etc., are all due to acts. These, therefore, are said to rest upon acts and draw their sustenance therefrom.
1102. I expand the first line of 14 for giving the meaning clearly.
1103. The sense is that the understanding, being stained or afflicted, the Soul also becomes stained or afflicted. Enam is atmanam. Vidhritam is 'placed like an image upon a mirror.'
1104. Because the son had not yet obtained the light of full knowledge.
1105. It is curious to note how carelessly this verse is rendered in the Burdwan version. In the Bengal texts there is a misprint, viz., tatha for rasah. The Burdwan translator does not notice it, but gives just eight qualities instead of ten. Capacity to be congealed is to be inferred from cha. K.P. Singha is correct.
1106. The Rishis, it is evident, regarded an entity not as an unknown substance in which certain known properties inhered, but as the sum total of those properties themselves. So far as the human mind is concerned, there is no warrant for the proposition that matter is an unknown substance in which extension, and divisibility etc., inhere; on the other hand, matter, as it appears to us, is only extension, divisibility, etc., existing in a combined state.
1107. The elements are five in number. Their properties number fifty. The five especial properties of the understanding should be added to those five and fifty. The total, therefore, of the properties of the understanding comes up to sixty.
1108. This is a difficult verse. Anagatam is agama-viruddham. The grammatical construction, as explained by the commentator, is this: tat (tasmin or purvaslokokokte vishaya yat) anagatam tava uktam tat chintakalilam. (Twam tu) samprati iha (loke) tat (maduktam) bhutarthatattwamsarvam avapya bhuta-prabhavat santabuddhi bhava. Bhutarthah is Brahma, and bhutaprabhavat is Brahmaiswaryat. (This is an instance of the ablative with 'lyap' understood). What Bhishma wishes Yudhishthira to do is not so much to attend to the various theories about the origin of the universe but to carefully attend to the method of attaining to Brahma. To be of tranquil heart, of course, implies the possession of a nirvrittika buddhi.
1109. i.e., they could be slain by only their equals who were engaged with them, meaning that all those warriors were very superior men. They could not possibly be slain by others than those with whom they fought.
1110. In the case of gods and Rishis, thinking and summoning are the same.