' It has no reference to the five senses having the mind for
the sixth, for the senses have already, been named in the previous verses.
1444. Acts here means the acts of past lives, or the desire dwelling in
an incipient form, due to the acts of past lives. The commentator
explains that the cha in the second line means the five attributes
indicated in the first line.
1445. The word Buddhya in the first line is taken by the commentator as
an instrumental and not as a genitive. Hence he takes it that Kalpitani
is understood after it.
1446. i.e., occupies them one after another.
1447. Murti is a misreading for apurti or discontentedness. The Burdwan
translator retains murti in his Bengali version. It is not clear which
reading K.P. Singha adopts. The Bengali substitute he gives is murchccha
or stupefaction.
1448. i.e., there are no materials of which it is constituted. Hence
Sattwa or Buddhi has no asrayah or upadana.
1449. What the speaker inculcates in verses 41 and 42 is this: some are
of opinion that with the apparent destruction of the body, the attributes
that make up the body do not cease to exist. It is true that they cease
to become apprehensible by the senses; but then, though removed from the
ken of the senses, their existence may be affirmed by inference. The
argument is that, if destroyed, their reappearance would be impossible.
The reappearance, however, is certain. (For rebirth is a doctrine that is
believed to be a solemn truth requiring no argument to prove it).
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