he previous section correspond with
those of section 194 ante. Many verbal changes, however, are noticeable.
In consequences of those changes, the meaning sometimes becomes lightly
and sometimes materially different.

1064. Gocharaebhyah, literally, pastures, is used here to signify all
external and internal objects upon which the senses and the mind are
employed. Their proper home or abode is said to be Brahma.

1065. The absence of anything like precision in the language employed in
such verses frequently causes confusion. The word atma as used in the
first line is very indefinite. The commentator thinks it implies
achetanabuddhi, i.e., the perishable understanding. I prefer, however, to
take it as employed in the sense of Chit as modified by birth. It comes,
I think, to the same thing in the end. The 'inner Soul' is, perhaps, the
Soul or Chit as unmodified by birth and attributes.

1066. Abhavapratipattyartham is explained by the commentator as 'for the
attainment of the unborn or the soul.'

1067. The commentator explains the first line thus: yatha sarvani matani
tatha etani vachansi me. He takes the words: yatha tatha kathitani maya
as implying that 'I have treated of the topic yathatathyena.'

1068. The commentator explains that tasya tasya has reference to
gandhadeh. Pracharah means vyavahara. Pasyatah is Vidushah.

1069. i.e., one that only knows the Vedas and has observed the vow of
Brahmacharya is not a superior Brahmana. To become so requires something
more.

1070. I follow the commentator closely in rendering this verse. Sarvavit
is taken in the sense of Brahmavit. Akamah is one contented with
knowledge of Self. Such a man, the Srutis declare, never dies or
perishes. The two negatives in the last clause nullify each other. The
Burdwan translator, with the gloss before him, for he cites copiously
from it, misunderstands the negatives. K.P. Singha is correct.

1071. Avidhanat is explained as dayanaishkainyayorananusaranat.

1072. Kamakantah is explained as kamaih kantah, i.e., manoharah.

1073. Heaven is Brahma invested with attributes. Tranquillity of soul is
Brahma uninvested with attributes. Upanishat is explained as rahasyam.
This renders 'recondite object'. The sense of the verse is that each of
the things mentioned is useless without that which comes next; and as
tranquillity or Brahma uninvested with attributes is the ultimate end,
the Vedas and truth, etc., are valuable only because they lead