e of conduct of human beings,' i.e., the distinctions
between right and wrong. Vimuktatma is taken by the commentator to imply
tyaktadehah. The second line may also mean 'having cast off (by Yoga) the
consciousness of body, I shall behold my own Soul.'

991. I do not follow the commentator in his interpretation of this line.

992. 'When the huts become smokeless,' i.e., when the cooking and the
eating of the inmates are over. 'When the sound of the husking rod is
hushed,' i.e., when the pestle for cleaning rice no longer works, and
consequently when the inmates are not likely to be able to give much to
the mendicant.

993. There is an apparent conflict between the two declarations. If both
are authoritative, they cannot be regarded to be scriptural declarations
in consequence of their conflict; if one is so and the other not so, the
scriptural character of the latter at least is lost. The scriptures
cannot but be certain and free from fault. How then (the question
proceeds) is the scriptural character of both to be maintained?

994. The Burdwan translator makes a ridiculous blunder in rendering
Jaghanyasayi, which he takes to mean 'sleeping on a wretched bed.'
Jaghanya implies, here as elsewhere, subsequence in point of time.

995. Both the Vernacular translators have misunderstood the last part of
the second line. It does not mean that the disciple should approach the
preceptor when summoned, implying that he should be prompt to answer the
summons, but that he should not disturb his Preceptor by clamouring for
lessons or instruction. He should go to his preceptor for taking lessons
only when his preceptor summons him for it.

996. Meaning, he should cast submissive or humble glances instead of
staring boldly or rudely.

997. Learning was never sold in this country in ancient times. The final
fee is not a return for the services of the preceptor but a token of
gratitude from the pupil. Its value depended upon the ability of the
disciple, though there are stories in the scriptures of disciples coming
to grief on account of their persistent forwardness in pressing the
acceptance of this fee. Vide the story of Galava in the Udyoga Parva.

998. The fourth kind of conduct, called kapoti is also called unchha. It
consists of collecting such seeds of grain as have fallen down from the
ears and as have been abandoned by the reapers.

999. Thus the second is more meritorious than the first, the third than
the second, an