67. I give a close rendering of these verses, without endeavouring to bring out the sense as explained by the commentators. The printed texts are not correct. The text adopted by Nilakantha differs from that of Arjuna Misra. The very order of the verses is not uniform in all the texts.
68. 'These' refers to action, agent and instrument. The qualities of which they are possessed are goodness, passion, and darkness.
69. What is stated in these two verses is this: it is the Senses that enjoy and not the Soul. This is well known to those that are learned. On the other hand, those that are not learned, regard this or that to be theirs, when in reality they are different from them. They are their selves, and not their senses, although they take themselves for the latter, ignorantly identifying themselves with things which they are not.
70. What is stated here is this: Restraining the senses and the mind, the objects of those senses and the mind should be poured as libations on the sacred fire of the Soul that is within the body.
71. i.e., truth is the Sastra of the Prasastri.
72. Narayana is taken by Nilakantha to stand here for either the Veda or the Soul. The animals offered up to Narayana in days of old were the senses offered up as sacrifices.
73. Srota here means preceptor or dispeller of doubts. Amaratwam is the status of the immortal head of all.
74. I think Telang is not correct in his rendering of this verse. What is stated here is plain, viz., that it is He who is the preceptor and the disciple. Ayam srinoti,—'prochyamanam grihnati,—tat prichcchatah ato bhuyas anye srinanti' is the grammar of the construction. The conclusion then comes—'gururanyo na vidyate'.
75. One who understands the truth.
76. The seven large trees are the five senses, the mind, and the understanding. The fruits are the pleasures and pains derived from or through them. The guests are the powers of each sense, for it is they that receive those pleasures and pains. The hermitages are those very trees under which the guests take shelter. The seven forms of Yoga are the extinctions of the seven senses. The seven forms of initiation are the repudiation, one after another, of the actions of the seven senses.