cts it (which is natural) with Kshayaya, which I accept.

291. 'That' evidently refers to sacrifice, penance, and gift, in the
clause before. The commentators, however, suggest that it may, besides,
refer to Brahma. I am myself not sure that it does not refer to Brahma.

292. What the author wishes to lay down in these verses is that the
words OM, TAT, and SAT, have each their respective uses. When used as
directed here, such use cures the defects of the respective actions to
which they are applied, it being understood that all three denote Brahma.

293. Sanyasa I render Renunciation. K. T. Telang does the same. Mr.
Davies renders it "abstention." So 'Tyaga' I render "abandonment." Mr.
Davies renders it "renunciation." What the two words, however, mean is
explained fully in the verses that follow.

294. Both Sankara and Sreedhara explain the second line consisting of two
propositions, the connecting verb bhavet being understood.

295. I have used "when" for "whatever" to make the sentence grammatical.

296. Davies, giving the sense correctly, does not follow the true order
of the subject and the predicate. Following Lassen, he renders kusala and
akusala as "prosperous" and "unprosperous;" for medhabi K. T. Telang has
rendered "talented" which has not the sanction of good usage.

297. That is, as Sreedhara explains, one who hath renounced the fruit of
actions.

298. Kritante Sankara takes it as an adjective of Sankhye and thinks that
the reference is to the Vedanta. Sreedhara also seems to be of the same
opinion.

299. The substratum is the body. The agent is the person that thinks
himself to be the actor. The organs are those of perception etc. The
efforts are the actions of the vital winds--Prana, etc. The deities are
those that preside over the eye and the other senses. The deities have no
place in Kapila's system. Hence, if it is not the Vedanta, some system
materially based upon Kapila's and recognising the interference of the
deities, seems to be indicated. Atra is explained by Sreedhara as
equivalent to "among" or "with these." I think, however, it means, "are
here", i.e., are enumerated here, or, in this connection.

300. Hath no feeling of egoism, i.e., doth not regard himself as the
doer, sullied, i.e., by the taint of desire of fruit.

301. Mr. Davies, I think, is right in rendering Samgrahas as
"complement." K. T. Telang renders it as equivalent to "in brief."

302. In the enunciation of qualities