1596. The commentator explains that the simile of the froth is introduced
in consequence of its disappearance with the disappearance of water. K.
P. Singha is incorrect in taking the instance of froth as illustrative of
the quickness of the destruction.
1597. Sarvatra does not mean 'through every part of the sleeper's body'
as. K. P. Singha takes it, but sarvavishaye as the commentator correctly
explains it.
1598. Iha is sapne Anisah is nasti isah or pravartaah yasya.
1599. For the Soul, in dreams, sees and hears and touches and smells
etc., precisely as it does while awake.
1600. The sense seems to be that a person who becomes emancipate in this
life becomes so in Samadhi. When the state of Samadhi is over, his mind
and senses return; and returning they do the bidding of the Supreme,
i.e., bring about both happiness and misery, which, of course, are the
consequences of the acts of past lives though that happiness and misery
are not felt. In the next verse is said that these men very soon leave
their bodies and become freed from rebirth.
1601. There are two kinds of Emancipation: one is attainable here, in
this body, it is Jivan-mukti; the other is Videha-kaivalya or that which
becomes one's when one is bodiless. In 98, Jivan-mukti has been spoken
of. In this verse, the observations apply to Videha-kaivalya.
1602. Vadanti is stuvanti. Such men hymn its praises by regarding it as
Supreme Deity possessed of attributes. Those attributes, of course, are
the result of illusion, for in its real nature there can be no attributes
in Brahma.
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