1631. Budha is Bodha or pure Knowledge. Abudha is the reverse of Budha. The Supreme Soul is Knowledge, while Jiva is Ignorance.
1632. In consequence of Jiva's union with or attachment to Prakriti. Jiva takes this object for a vessel; that for a mountain, and that other for a third. When knowledge comes, Jiva succeeds in understanding that all his impressions are erroneous and that the external world is only a modification of Self. In consequence of Jiva's capacity to comprehend this, he is called Budhyamana or Comprehender.
1633. Drisya and Adrisya, are the Seen and the Unseen, that is the gross and the subtile, or effects and causes. Swabhavena anugatam is inhering (unto all of them,) in its own nature, that is, Brahma pervades all things and unites with them without itself being changed as regards its own nature. Vudyate has manishibhih understood it.
1634. Tattwa is explained by the commentator as anaropitaruom, i.e., invested with any form in consequence of Ignorance; Not-Tattwa is nityaparoksham i.e., always within the ken of the understanding.
1635. That indication is 'I am Brahma.' Such conviction or knowledge even which characterises those that are awakened or Buddha, is cast off by the twenty-sixth.
1636. These examples are often used to explain the difference between the Jiva-soul and the Supreme Soul. The Udumvara is the fruit of the Ficus glomerate. When ripe and broken, the hollow centre is seen to contain many full-grown gnats. The gnat lives in the fruit but is not the fruit, just as the fish though living in the water is not the water that is its home. Jiva, after the same way, though living in the Supreme Soul, is not the Supreme Soul.
1637. Parah is Anyah or Chidatman. Paradharma means 'partaking' of the nature of Kshetra in which he resides. Sameyta is 'kshetrena iva ekebhya.'
1638. This is a simile very often used for illustrating the danger of pursuing objects of the senses. Collectors of honey used to rove over mountains, guided by the sight of flying bees. These men frequently met with death from falls from precipices.
1639. The Burdwan translator renders this verse incorrectly.
1640. This has been repeatedly laid down in the Hindu scriptures. Gifts produce no merit unless made to deserving persons. If made to the undeserving, instead of ceasing to produce any merit, they become positively sinful. The considerations of time and place also are to be attended to. By failing to attend to them, sin is incurred where merit is expected. Truth becomes as sinful as a lie, under particular circumstances; and a falsehood becomes as meritorious as truth under circumstances. The Hindu scriptures make circumstance the test of acts.