sh, mere
abstinence from the act constitutes no merit.

147. The particle 'he' in the second line is explained by both Sankara
and Anandagiri as equivalent to Yasmat. The meaning becomes certainly
clearer by taking the word in this sense. The 'he', however, may also be
taken as implying the sense of "indeed."

148. Buddhi in the first line is explained by Sreedhara as Aintavishayak
buddhi. Bhavanta Sreedhara explains, is Dhyanam; and Sankara as
Atmajnanabhinivesas. K. T. Telang renders Bhavana as perseverance. I do
not think this is correct.

149. Sankara, Anandagiri, and Nilakantha explain this sloka thus.
Sreedhara explains it otherwise. The latter supposes the pronouns yat and
tat to mean a particular sense among the Charatam indriyanam. If
Sreedhara's interpretation be correct, the meaning would be--"That (one
sense) amongst the senses moving (among their objects) which the mind
follows, (that one sense) tosseth the mind's (or the man's) understanding
about like the wind tossing a (drunken boatman's) boat on the waters."
The parenthetical words are introduced by Sreedhara himself. It may not
be out of place to mention here that so far as Bengal, Mithila and
Benares are concerned, the authority of Sreedhara is regarded as supreme.

150. The vulgar, being spiritually dark, are engaged in worldly pursuits.
The sage in spiritual light is dead to the latter.

151. Prakritijais Gunas is explained by Sreedhara as qualities born of
one's nature such as Ragadveshadi. Sankara thinks that they are the
qualities or attributes of primal matter (which enters into the
composition of every self) such as Satwa, Rajas, and Tamas.

152. "Apply to work", i.e. to work as prescribed in the scriptures. Thus
says Sankara. "To morning and evening prayers, etc." says Sreedhara.

153. Sacrifices Vishnu's self as declared by the Srutis; work for
sacrifice, therefore, is work for Vishnu's sake or gratification. For the
sake of that i.e., for sacrifice's, or Vishnu's sake. So say all the
commentators.

154. Bhavaya is explained by both Sankara and Sreedhara as Vradhaya or
make grow. Perhaps, "rear" is the nearest approach to it in English. K.
T. Telang renders it, 'please.' The idea is eminently Indian. The gods
are fed by sacrifices, and in return they feed men by sending rain. The
Asuras again who warred with the gods warred with sacrifices.

155. Parjjanya is explained by both Sankara and Sreedhara as rain. It
means also the clouds