273.  Itas is explained by Sreedhara as “from the fetters of this body.”

274.  Sreedhara makes mahat an adjective of yoni; Sankara makes it an adjective of Brahma.  K. T. Telang follows Sankara.

275.  Happiness and knowledge are attributes of the mind, not of the soul.  Hence, when attached to the soul, they are as fetters from which the soul should be freed.

276.  Deha samudbhava is explained by the commentators as having their “samudbhava or parinama in deha.”  It is an instance of the vahuvrihi compound.

277.  Light, activity, and delusion are the three qualities as indicated by their effects.

278.  Pratishtha is explained by Sankara as “something on which another (here Brahma) stays or rests.”  Sreedhara explains it as Pratima.  Telang following Sreedhara, renders it “embodiment;” Mr. Davies, as “seat.”  Amritasya and Avyayasya are taken separately by the commentators.

279.  The ‘Aswattha’ is the sacred Indian fig tree, here emblematical of the course of worldly life.  Its roots are above; those roots are the Supreme Being.  Its branches are below, these being the inferior deities.  Its leaves are the sacred hymns of the Vedas, i.e., as leaves keep the tree alive and even conduce to its fruits, so the Vedas support this tree and lead to salvation.

280.  Upwards and downwards i.e., from the highest to the lowest of created things.  Enlarged by the qualities, i.e., the qualities appearing as the body, the senses, etc.  The sprouts are the objects of sense, being attached to the senses themselves as sprouts to branches.  The roots extending downwards are the desires for diverse enjoyments.  Thus Telang, following the commentators.

281.  Joined to the qualities, i.e., perceiving objects of sense or experiencing pleasure and pain.

282.  “Atmani” in the first line is “in the body” as explained by Sreedhara and others:  “in the understanding” as explained by Sankara.  It seems, however, to be used in the general senses of “themselves”, without particular reference to either body or understanding.  An Akritatman is one whose soul is not made or formed; generally, “a person of unsubdued passions.”

283.  There can be no question that Soma here means the moon and not the Soma juice quaffed in sacrifices, or sap.  It is the moon that supports, nourishes all herbs and numerous passages may be quoted from Hindu sacred literature to show this.  Mr. Davies, therefore, clearly errs in rendering Soma as “the savoury juice.”

284.  The four kinds of food are:  that which is masticated, that which is sucked, that which is licked, and that which is drunk.

285.  Apohanam is loss or removal.  It is a well-known word and its application here is very natural.  I am memory and knowledge (to those that use them for virtuous acts).  I am the loss of these faculties (to those that engage in unrighteous acts).  Mr. Davies erroneously renders it as “The power of reason.”