59.  The speaker is the Brahmana, which Nilakantha explains to mean ’the Brahmana named Manas or Mind’.  Instead of such a learned interpretation, we may take it as implying that the Brahmana is repeating the answer which Bhutatman, i.e., Prajapati or Jiva, made to Word.  The Brahmana is the real speaker.  He recites the words of Jiva.  Immovable, according to Nilakantha, means ‘that which is seizable by the external senses’; and ‘movable’, that which is beyond the ken of the senses, such as heaven, etc.  The external world being only a manifestation of the mind, it is spoken of here as identical with it.  So, the ideas in the mind which are not due to the senses, are only the mind.  This is the movable mind.  That mind depends on word or the scriptures.

60.  Telang gives a different version of this verse.  I offer a verbal tendering, without attempting to explain it.

61. i.e., as noisy or noiseless.

62.  I have given as close a verbal rendering of the passage as possible.  The sense, however, is not very intelligible to me.  The gloss of Nilakantha is as unintelligible as the text.  Telang also has given a verbal rendering which differs from the above slightly.  His foot-notes do not, I think, bring out the meaning at all.  As regards the two vernacular versions, both are useless.

63.  The correct reading is cha after arthan and not twam after it.  Hence, the Senses say that, without ourselves and without those which are our objects, thou canst not have thy enjoyments.’

64.  Thus creatures may exist through us, even though mind may be out of order.

65.  Both mental purposes and dreams having failed to gratify him.

66.  The reading sarvam in the second line is incorrect, though Nilakantha adopts it.  The different portions of the fire are indicated as the different attributes.  The smoke is of the form of Darkness (Tamas):  the ashes are the attributes of Passion; while the blazing flame, that into which the oblation is thrown, is the attribute of Goodness.

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.