is a Brahmana who, without marrying succeeds in enjoying
singly all the felicity that attaches to married life.

1248. In reality all things are, of course, Brahma. Their external
aspects are only transformations. The end of all creatures is death and
rebirth till absorption takes place into Brahma by means of Yoga.

1249. The original is very terse. I have expanded it, following the
commentator. Dana-yajna kriya phalam is chitta suddhi of purity or heart;
antarena is equivalent to vina; anujananti governs Brahmanyam understood.
Anyat phalam in the second line implies heaven and its joys (which
satisfy ordinary men). The particle anu before jananti is taken to imply
gurum anu, i.e., following the instructions of preceptors.

1250. These three verses run together and are extremely abstruse. There
can be no doubt that the commentator is right. The construction is this:
Yam sadacharam asritya samsritanam swakarmabhih (sahitam) tapah ghoratwam
agatam, tam (sadacharam) puranam puranam saswatam dhruvam dharmeshu cha
sutritamkitichit charitum asaknuvantah phalavanti vyushtimanti dhruvam
cha karmani (mudah) vigunani, etc., pasyanti. The second line of 36
stands by itself as an explanatory sentence referring to some of the
characteristics of the sadachara that is spoken of. Samsritanam, refers
to men observing the different modes of life; ghoratwam agatam is
samsarandhakaranasakam bhavati. What is meant by this is that the
penances of such men, along with the duties they are called upon to
observe by the particular mode of life they follow, become a terrible
weapon, in consequence of their sadacharah, for destroying the evils of
worldliness. The sadacharah spoken of here is nishkamadharmah. The latter
is no new-fangled theory of men of learning but is puranam saswatam, and
dhruvam. The phalavanti vyushtimanti, and dhruva karmani which fools
regard to be vigyunani and anaikatitikani are, of course, those acts
which are included within the word 'Yoga.' In brief, the speaker, in
these three verses, wishes to inculcate that wise men, whatever their
mode of life, observe its duties. But by virtue of the nishkama dharma
they follow, they convert those duties and their penances into efficient
means for dispelling the darkness of ignorance. Fools, on the other hand,
unable to practise that nishkama dharma, look upon it and Yoga itself as
fruitless and valueless although the rewards these confer are visible.

1251. The sciences that ha