nergy in these, i.e., persistently enquire after the Soul
and throw away all caste-marks, and other indications. 'The desirable
end' is of course, gradual Emancipation of that obtained at once.
Following the commentator, K.P. Singha gives the correct version. The
Burdwan version, containing the very words of the gloss, is based upon a
complete misconception of their meaning.

1021. The commentator correctly explains that by the first line of this
verse, Vyasa answers his son's question. The two modes referred to are
the first and the second, and not the second and the third as K.P. Singha
in his vernacular version wrongly states. Having answered the question,
the speaker (in the second line) proceeds to indicate the simple or
straight path for reaching the highest object of men's endeavour, viz.,
Paramartham or Brahma.

1022. Bhava-samahitah is explained as chitta-samadhanavan.

1023. The skull is to be used as a drinking vessel. Kuchela, which I
render 'rags', is supposed by the commentator to signify reddish or brown
cloth which has, from age, lost its colour.

1024. Elephants, when hurled into a well, become utterly helpless and
unable to come out. That person, therefore, into whom words enter like
elephants into a well, is he who answers not the evil speeches of others.
What is said here is that only a person of such forbearance should betake
himself to mendicancy or Sannyasa.

1025. I have given a closely literal version of this verse. The
commentator explains that first line refers to the person who deems
himself to be everything and everything to be himself. The second line
refers to the same individual who, by Yoga, can withdraw his senses and
the mind and consequently make the most populous place appear as totally
solitary or unoccupied. This is the Yoga process called Pratyahara and is
described in section 233 ante. The Burdwan translator gives an incorrect
version. K.P. Singha follows the commentator.

1026. Suhitya, whence sauhitya, means no satiety but the full measure of
gratification from eating. The speaker wishes to lay down that a
mendicant or renouncer should never take food to the full measure of
gratification. He should eat without completely appeasing his hunger.

1027. I follow the commentator in his exposition of kaunjara which he
derives as kun (earth or the body which is made of earth) jaravati iti
kunjarah, i.e., a Yogin in Samadhi. The sense seems to be that the fruits
of Yoga include