r the trees that float on its water.' This idea is beautiful. Creatures
that are being borne away in the stream of Time may catch these trees of
benevolence for saving themselves. The Burdwan translator misunderstands
vihinsa and makes nonsense of the idea. Altogether, though highly ornate,
the metaphors are original. Of course, the idea is eminently oriental.
Eastern rhetoric being fond of spinning out metaphors and similes, which,
in the hands of Eastern poets, become highly elastic.

904. K.P. Singha misunderstands this verse. The Burdwan translator is
also inaccurate.

905. The place should be a level spot, not impure (such as a crematorium,
etc.), free from kankars, fire, and sand, etc.; solitary and free from
noise and other sources of disturbance. Acts include abstention from food
and sports and amusements, abstention from all kinds of work having only
worldly objects to accomplish, abstention also from sleep and dreams.
Affection means that for good disciples or for progress in yoga. Objects
refer to sacred fuel, water, and suppression of expectancy and anxiety,
etc. Means refer to the seat to be used, the manner of sitting, and the
attitude of the body. Destruction refers to the conquest of desire and
attachments, i.e., renunciation of all attractive things. Certainty means
the unalterable belief that what is said about yoga in the Vedas and by
preceptors is true. The nom. sing. inflection stands for the instrumental
plural. Eyes include the other senses. All these should be restrained.
Food means pure food. Suppression refers to the subjugation of our
natural inclination towards earthly objects. Mind here has reference to
the regulation of the will and its reverse, viz., irresolution. Survey
means reflection on birth, death, decrepitude, disease, sorrow, faults,
etc. In giving these meanings, I, of course, follow Nilakantha.

906. Notwithstanding Nilakantha's gloss which shows great ingenuity and
which has been apparently followed by both of them, the Vernacular
translators have misunderstood Portions of these verses which sketch out
the course of life which one desirous of attaining to Emancipation or
Brahma is to follow. Particular virtues or attributes have been
represented as particular limbs of the car. It does not appear that there
is (except in one or two instances), any especial aptitude in any of
those virtues or attributes for corresponding with One instead of with
another limb of the figurative car