, viz., those of knowledge
and those for the performance of acts. Escapes the obligation of rebirth,
i.e., attains to Emancipation.

748. Arthasamanyam is explained by Nilakantha as Phalasamyam Mokshakhyam
niratisayam. The Burdwan translator, while using the very words of the
commentator, mistranslates this verse: The speaker desires to show the
difference between the religion of Pravritti or acts and that of Nivritti
or abstention from acts. Those that follow the former cannot attain to
Emancipation. What they gain are certain good qualities mentioned in the
next verse, which, however, are equally gained by the followers of the
religion of Nivritti.

749. The vow of Krichcchra consists of certain fasts. Pass three days in
water, i.e., stand in tank or stream with water up to the chin.

750. The three Riks begin with Ritancha, Satyancha etc. Every Brahmana
who knows his morning and evening prayers knows these three Riks well.

751. "With the aid of the mind" means yoga. Dehakarma means one whose acts
are undertaken only for the purpose of sustaining the body, i.e., one who
does no act that is not strictly necessary for supporting life; hence, as
the commentator explains, one who is free from all propensities leading
to external objects. Manovaham Pranan nudan, i.e., bringing to sending
the vital breaths to the duct called Manovaha or Sushumna. Though a
physical act, its accomplishment becomes possible only by a long course
of penances consisting in the withdrawal of the mind from external
objects. "Reducing the (three) attributes to a state of uniformity," as
explained by the commentator, means arriving at Nirvikalpa, i.e., at that
state of knowledge which is independent of the senses.

752. The Knowledge here spoken of is that knowledge which is independent
of the senses. What the speaker says is that such Knowledge is no myth
but is sure to arise. When it arises, its possessor comes to know that
the external world, etc., is only the mind transformed, like the sights
seen and sounds heard and thoughts cherished in a dream. In the second
line the results of that knowledge are declared. The mind of a Mahatma is
mantra-siddha, i.e., has won success by the meditation of the initial
mantra, or om; it is nitya, i.e., eternal, meaning probably that though
the result of Maya or Avidya, it is no longer subject to rebirth; it is
virajas, i.e., free from desire and passion, and lastly it is Jyotishmat
or luminous, meaning Omn